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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Видение четвертое: оправдание великого Иерея. 6-10. Обетования, сопровождающие видение четвертое.

Общая мысль четвертого видения такова. Обещанные избранному народу блага несомненно будут дарованы ему, но при том только условии, если он очистится от грехов, удаляющих от Бога, который не может обитать среди оскверненного грехами народа. В этом видении и показано пророку прощение грехов народа, как новая милость Божия, которую необходимо, конечно, заслужить и путем собственных усилий. Только очищенному от грехов народу можно надеяться на обещанное благоденствие и прославление.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The vision in the foregoing chapter gave assurances of the re-establishing of the civil interests of the Jewish nation, the promises of which terminated in Christ. Now the vision in this chapter concerns their church-state, and their ecclesiastical interests, and assures them that they shall be put into a good posture again; and the promises of this also have an eye to Christ, who is not only our prince, but the high priest of our profession, of whom Joshua was a type. Here is, I. A vision relating to Joshua, as the representative of the church in his time, representing the disadvantages he laboured under, and the people in him, with the redress of the grievances of both. 1. He is accused by Satan, but is brought off by Christ, ver. 1, 2. 2. He appears in filthy garments, but has them changed, ver. 3-5. 3. He is assured of being established in his office if he conduct himself well, ver. 6, 7. II. A sermon relating to Christ, who is here called "The branch," who should be endued with all perfections for his undertaking, should be carried triumphantly through it, and by whom we should have pardon and peace, ver. 8-10.
Adam Clarke: Commentary on the Bible - 1831
While the Jews were rebuilding their temple, their adversaries endeavored to stop the work, Ezra 5. This vision is therefore calculated to give them the strongest encouragement that God, after plucking them as brands out of the fire (or captivity of Babylon), would not now give them up, but would continue to prosper and favor them; and that notwithstanding the interruptions they should meet with, the work should be finished under the gracious superintendence of Providence; and their high priest, clothed in his pontifical robes, would soon officiate in the holy of holies, Zac 3:1-7. The subject is then, by an easy transition, applied to a much greater future deliverance and restoration, of which Joshua and his companions, delivered now, are declared to be figures or types; for that the Messiah or Branch, the great high priest typified by Joshua, would be manifested; and, like the principal stone represented in the vision, become the chief corner stone of his Church; that the all-seeing eye of God would constantly guard it; and that by his atonement he would procure for it peace and pardon, Zac 3:8-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zac 3:1, Under the type of Joshua, the high priest, receiving clean garments, v. 6, and a covenant of promise, v. 8, Christ the Branch and Corner Stone is promised.
John Gill
INTRODUCTION TO ZECHARIAH 3
In this chapter, under the type of Joshua the high priest, is showed the state and condition of the priesthood, and of the church of God, in his times; and in it are various promises concerning the true High Priest, Christ, and of the efficacy and permanency of his priesthood. The vision of Joshua is in the form of a judicial process: Joshua is the person accused, and is described by his situation, standing before the Angel of the Lord; and by the filthy garments he had on, which were the ground of the charge against him, Zech 3:1 The accuser of him is Satan, who stood at his right hand; and his Judge is the Angel of the Lord, before whom he was, Zech 3:1. The sentence given against his accuser is by way of rebuke, enforced by the Lord's choice of Jerusalem, and merciful deliverance of this person; and, as given in his favour, is an order to take his filthy garments from him, and clothe him with change of raiment, and to put a fair mitre on his head; which were accordingly done, Zech 3:2 and a promise is made him, by way of protestation, that if he would walk in his ways, and keep his charge, he should judge his house, and keep his courts, and should have a walking place among those that stood by, Zech 3:6 and next Joshua, and those that were with him, are addressed as men wondered at; and are called upon to hearken to a promise of the Messiah, under the character of the Branch, Zech 3:8 and under that of a stone with seven eyes on it, and engravings in it, by whom the iniquity of God's people is removed, Zech 3:9 and the chapter is closed with an account of the prosperity, peace, and safety of the saints under the Gospel dispensation, Zech 3:10.
3:13:1: Եւ եցոյց ինձ Տէր զՅեսու քահանայ մեծ, զի կա՛յր առաջի հրեշտակին Տեառն. եւ Սատանայ կա՛յր ընդ աջմէ նորա հակառակել ընդ նմա։
3 Տէրը ցոյց տուեց ինձ Յեսու մեծ քահանային, որ կանգնած էր Տիրոջ Հրեշտակի առաջ. եւ սատանան կանգնած էր նրա աջ կողմում՝ նրան հակառակուելու համար:
3 Տէրը ինծի ցուցուց մեծ քահանան՝ Յեսուն, որ Տէրոջը հրեշտակին առջեւ կայներ էր ու Սատանան անոր աջ կողմը կայներ էր՝ անոր դէմ դնելու համար։
Եւ եցոյց ինձ Տէր զՅեսու քահանայ մեծ, զի կայր առաջի հրեշտակին Տեառն. եւ Սատանայ կայր ընդ աջմէ նորա հակառակել ընդ նմա:

3:1: Եւ եցոյց ինձ Տէր զՅեսու քահանայ մեծ, զի կա՛յր առաջի հրեշտակին Տեառն. եւ Սատանայ կա՛յր ընդ աջմէ նորա հակառակել ընդ նմա։
3 Տէրը ցոյց տուեց ինձ Յեսու մեծ քահանային, որ կանգնած էր Տիրոջ Հրեշտակի առաջ. եւ սատանան կանգնած էր նրա աջ կողմում՝ նրան հակառակուելու համար:
3 Տէրը ինծի ցուցուց մեծ քահանան՝ Յեսուն, որ Տէրոջը հրեշտակին առջեւ կայներ էր ու Սատանան անոր աջ կողմը կայներ էր՝ անոր դէմ դնելու համար։
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3:13:1 И показал он мне Иисуса, великого иерея, стоящего перед Ангелом Господним, и сатану, стоящего по правую руку его, чтобы противодействовать ему.
3:1 καὶ και and; even ἔδειξέν δεικνυω show μοι μοι me Ἰησοῦν ιησους Iēsous; Iisus τὸν ο the ἱερέα ιερευς priest τὸν ο the μέγαν μεγας great; loud ἑστῶτα ιστημι stand; establish πρὸ προ before; ahead of προσώπου προσωπον face; ahead of ἀγγέλου αγγελος messenger κυρίου κυριος lord; master καὶ και and; even ὁ ο the διάβολος διαβολος devilish; devil εἱστήκει ιστημι stand; establish ἐκ εκ from; out of δεξιῶν δεξιος right αὐτοῦ αυτος he; him τοῦ ο the ἀντικεῖσθαι αντικειμαι oppose αὐτῷ αυτος he; him
3:1 וַ wa וְ and יַּרְאֵ֗נִי yyarʔˈēnî ראה see אֶת־ ʔeṯ- אֵת [object marker] יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua הַ ha הַ the כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great עֹמֵ֕ד ʕōmˈēḏ עמד stand לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הַ ha הַ the שָּׂטָ֛ן śśāṭˈān שָׂטָן adversary עֹמֵ֥ד ʕōmˌēḏ עמד stand עַל־ ʕal- עַל upon יְמִינֹ֖ו yᵊmînˌô יָמִין right-hand side לְ lᵊ לְ to שִׂטְנֹֽו׃ śiṭnˈô שׂטן bear grudge
3:1. et ostendit mihi Iesum sacerdotem magnum stantem coram angelo Domini et Satan stabat a dextris eius ut adversaretur eiAnd the Lord shewed me Jesus the high priest standing before the angel of the Lord: and Satan stood on his right hand to be his adversary.
1. And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to be his adversary.
And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him:

3:1 И показал он мне Иисуса, великого иерея, стоящего перед Ангелом Господним, и сатану, стоящего по правую руку его, чтобы противодействовать ему.
3:1
καὶ και and; even
ἔδειξέν δεικνυω show
μοι μοι me
Ἰησοῦν ιησους Iēsous; Iisus
τὸν ο the
ἱερέα ιερευς priest
τὸν ο the
μέγαν μεγας great; loud
ἑστῶτα ιστημι stand; establish
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
ἀγγέλου αγγελος messenger
κυρίου κυριος lord; master
καὶ και and; even
ὁ ο the
διάβολος διαβολος devilish; devil
εἱστήκει ιστημι stand; establish
ἐκ εκ from; out of
δεξιῶν δεξιος right
αὐτοῦ αυτος he; him
τοῦ ο the
ἀντικεῖσθαι αντικειμαι oppose
αὐτῷ αυτος he; him
3:1
וַ wa וְ and
יַּרְאֵ֗נִי yyarʔˈēnî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
הַ ha הַ the
כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
עֹמֵ֕ד ʕōmˈēḏ עמד stand
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הַ ha הַ the
שָּׂטָ֛ן śśāṭˈān שָׂטָן adversary
עֹמֵ֥ד ʕōmˌēḏ עמד stand
עַל־ ʕal- עַל upon
יְמִינֹ֖ו yᵊmînˌô יָמִין right-hand side
לְ lᵊ לְ to
שִׂטְנֹֽו׃ śiṭnˈô שׂטן bear grudge
3:1. et ostendit mihi Iesum sacerdotem magnum stantem coram angelo Domini et Satan stabat a dextris eius ut adversaretur ei
And the Lord shewed me Jesus the high priest standing before the angel of the Lord: and Satan stood on his right hand to be his adversary.
1. And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to be his adversary.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Из III:1: ясно не видно, кто показывает это новое видение пророку; но в соответствие с I:20: и с контекстом можно полагать, что это делает Сам Господь. Так понимали это LXX, добавляющие в ст. 1: слово kurioV (то же и в Vulg. ). - Первосвященник, глава священников, в руках которых были средства очищения грехов народа, представлен взорам пророка стоящим пред Ангелом Иеговы, как бы в качестве подсудимого. По правую сторону великого иерея стоял, сатана, восстающий против решения Господа возвратить Свою милость Израилю. Первосвященник Иисус в видении гл. III является в качестве представителя всего народа, а не как частное лицо, отвечающее пред Богом за свои личные грехи, (Плат. 665-668). Сатана настаивает, следовательно, в сущности на том, что народ не может иметь действенного предстательства пред Богом в лице первосвященника, носящего запятнанные одежды (ст. 3): как представитель священства, он мог быть обвиняем "в несоблюдении законов левитской и священнической чистоты, нарушение которых было вместе и осквернением теократического общества" (ib. 663).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him. 2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? 3 Now Joshua was clothed with filthy garments, and stood before the angel. 4 And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. 5 And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by. 6 And the angel of the LORD protested unto Joshua, saying, 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.
There was a Joshua that was a principal agent in the first settling of Israel in Canaan; here is another of the same name very active in their second settlement there after the captivity; Jesus is the same name, and it signifies Saviour; and they were both figures of him that was to come, our chief captain and our chief priest. The angel that talked with Zechariah showed him Joshua the high priest; it is probable that the prophet saw him frequently, that he spoke to him, and that there was a great intimacy between them; but, in his common views, he only saw how he appeared before men; if he must know how he stands before the Lord, it must be shown him in vision; and so it is shown him. And men are really as they are with God, not as they appear in the eye of the world. He stood before the angel of the Lord, that is, before Christ, the Lord of the angels, to whom even the high priests themselves, of Aaron's order, were accountable. He stood before the angel of the Lord to execute his office, to minister to God under the inspection of the angels. He stood to consult the oracle on the behalf of Israel, for whom, as high priest, he was agent. Guilt and corruption are our two great discouragements when we stand before God. By the guilt of the sins committed by us we have become obnoxious to the justice of God; by the power of the sin that dwells in us we have become odious to the holiness of God. All God's Israel are in danger upon these two accounts. Joshua was so here, for the law made men priests that had infirmity, Heb. vii. 28. And, as to both, we have relief from Jesus Christ, who is made of God to us both righteousness and sanctification.
I. Joshua is accused as a criminal, but is justified. 1. A violent opposition is made to him. Satan stands at his right hand to resist him to be a Satan to him, a law-adversary. He stands at his right hand, as the prosecutor, or witness, at the right hand of the prisoner. Note, The devil is the accuser of the brethren, that accuses them before God day and night, Rev. xii. 10. Some think the chief priest was accused for the sin of many of the inferior priests, in marrying strange wives, which they were much guilty of after their return out of captivity, Ezra ix. 1, 2; Neh. xiii. 28. When God is about to reestablish the priesthood Satan objects the sins that were found among the priests, as rendering them unworthy the honour designed them. It is by our own folly that we give Satan advantage against us and furnish him with matter for reproach and accusation; and if any thing be amiss, especially with the priests, Satan will be sure to aggravate it and make the worst of it. He stood to resist him, that is, to oppose the service he was doing for the public good. He stood at his right hand, the hand of action, to discourage him, and raise difficulties in his way. Note, When we stand before God to minister to him, or stand up for God to serve his interests, we must expect to meet with all the resistance that Satan's subtlety and malice can give us. Let us then resist him that resists us and he shall flee from us. 2. A victorious defence is made for him (v. 2): The Lord (that is, the Lord Christ) said unto Satan, The Lord rebuke thee. Note, It is the happiness of the saints that the Judge is their friend; the same that they are accused to is their patron and protector, and an advocate for them, and he will be sure to bring them off. (1.) Satan is here checked by one that has authority, that has conquered him, and many a time silenced him. The accuser of the brethren, of the ministers and the ministry, is cast out; his indictments are quashed, and his suggestions against them as well as his suggestions to them, are shown to be malicious, frivolous, and vexatious. The Lord rebuke thee, O Satan! The Lord said (that is, the Lord our Redeemer), The Lord rebuke thee, that is, the Lord the Creator. The power of God is engaged for the making of the grace of Christ effectual. "The Lord restrain thy malicious rage, reject thy malicious charge, and revenge upon thee thy enmity to a servant of his" Note, those that belong to Christ have him ready to appear vigorously for them when Satan appears most vehement against them. He does not parley with him, but stops his mouth immediately with this sharp reprimand: The Lord rebuke thee, O Satan! This is the best way of dealing with that furious enemy. Get thee behind me, Satan. (2.) Satan is here argued with. He resists the priest, but let him know that his resistance, [1.] Will be fruitless; it will be to no purpose to attempt any thing against Jerusalem, for the Lord has chosen it, and he will abide by his choice. Whatever is objected against God's people, God saw it; he foresaw it when he chose them and yet he chose them, and therefore that can be no inducement to him now to reject them; he knew the worst of them when he chose them; and his election shall obtain. [2.] It is unreasonable; for is not this a brand plucked out of the fire? Joshua is so, and the priesthood, and the people, whose representative he is. Christ has not that to say for them for which they are to be praised, but that for which they are to be pitied. Note, Christ is ready to make the best of his people, and takes notice of every thing that is pleadable in excuse of their infirmities, so far is he from being extreme to mark what they do amiss. They have been lately in the fire; no wonder that they are black and smoked, and have the smell of fire upon them, but they are therefore to be excused, not to be accused. One can expect no other than that those who but the other day were captives in Babylon should appear very mean and despicable. They have been lately brought out of great affliction; and is Satan so barbarous as to desire to have them thrown into affliction again? They have been wonderfully delivered out of the fire, that God might be glorified in them; and will he then cast them off and abandon them? No, he will not quench the smoking flax, the smoking fire-brand; for he snatched it out of the fire because he intended to make use of it. Note, Narrow escapes from imminent danger are happy presages and powerful pleas for more eminent favours. A converted soul is a brand plucked out of the fire by a miracle of free grace, and therefore shall not be left to be a prey to Satan.
II. Joshua appears as one polluted, but is purified; for he represents the Israel of God, who are all as an unclean thing, till they are washed and sanctified in the name of the Lord Jesus and by the Spirit of our God. Now observe here, 1. The impurity wherein Joshua appeared (v. 3): He was clothed, not only in coarse, but in filthy garments, such as did very ill become the dignity of his office and the sanctity of his work. By the law of Moses the garments of the high priest were to be for glory and for beauty, Exod. xxviii. 2. But Joshua's garments were a shame and reproach to him; yet in them he stood before the angel of the Lord; he had no clean linen wherein to minister and to do the duty of his place. Now this intimates, not only that the priesthood was poor and despised, and loaded with contempt, but that there was a great deal of iniquity cleaving to the holy things. The returned Jews were so taken up with their troubles that they thought they needed not complain of their sins, and were not aware that those were the great hindrances of the progress of God's work among them; because they were free from idolatry they thought themselves chargeable with no iniquity. But God showed them there were many things amiss in them, which retarded the advances of God's favours towards them. There were spiritual enemies warring against them, more dangerous than any of the neighbouring nations. The Chaldee paraphrase says, Joshua had sons who took unto them wives which were not lawful for the priests to take; and we find it was so, Ezra x. 18. And, no doubt, there were other things amiss in the priesthood, Mal. ii. 1. Yet Joshua was permitted to stand before the angel of the Lord. Though his children did not as they should, yet the covenant of priesthood was not broken. Note, Christ bears with his people, whose hearts are upright with him, and admits them into communion with himself, notwithstanding their manifold infirmities. 2. The provision that was made for his cleansing. Christ gave orders to the angels that attended him, and were ready to do his pleasure, to put Joshua into a better state. Joshua presented himself before the Lord in his filthy garments, as an object of his pity; and Christ graciously looked upon him with compassion, and not, as justly he might have done, with indignation. Christ loathed the filthiness of Joshua's garments, yet did not put him away, but put them away. Thus God by his grace does with those whom he chooses to be priests to himself; he parts between them and their sins, and so prevents their sins parting between them and their God; he reconciles himself to the sinner, but not to the sin. Two things are here done for Joshua, representing a double work of divine grace wrought in and for believers:-- (1.) His filthy garments are taken from him, v. 4. The meaning of this is given us in what Christ said, and he said it as one having authority, Behold, I have caused thy iniquity to pass from thee. The guilt of it is taken away by pardoning mercy, the stench and stain of it by peace spoken to the conscience, and the power of it broken by renewing grace. When God forgives our sins he causes our iniquity to pass from us, that it may not appear against us, to condemn us; it passes from us as far as the east is from the west. When he sanctifies the nature he enables us to put off the old man, to cast away from us the filthy rags of our corrupt affections and lusts, as things we will never have any thing more to do with, will never gird to us or appear in. Thus Christ washes those from their sins in his own blood whom he makes to our God kings and priests, Rev. i. 5, 6. Either we must be cleansed from the pollutions of sin or we shall, as polluted, be put from that priesthood, Ezra ii. 62. (2.) He is clothed anew, has not only the shame of his filthiness removed, but the shame of his nakedness covered: I will clothe thee with change of raiment. Joshua had no clean linen of his own, but Christ will provide for him, for he will not let a priesthood of his own instituting be lost, be either contemptible before men or unacceptable before God. The change of raiment here is rich costly raiment, such as is worn on high days. Joshua shall appear as lovely as ever he appeared loathsome. Those that minister in holy things shall not only cease to do evil, but learn to do well; God will make them wise, and humble, and diligent, and faithful, and examples of every thing that is good; and then Joshua is clothed with change of raiment. Thus those whom Christ makes spiritual priests are clothed with the spotless robe of his righteousness and appear before God in that, and with the graces of his Spirit, which are ornaments to them. The righteousness of saints, both imputed and implanted, is the fine linen, clean and white, with which the bride, the Lamb's wife, is arrayed, Rev. xix. 8.
III. Joshua is in danger of being turned out of office; but, instead of that, he is reinstalled and established in his office. He not only has his sins pardoned, and is furnished with grace sufficient for himself, but, as rectus in curia--acquitted in court, he is restored to his former honours and trusts. 1. The crown of the priesthood is put upon him, v. 5. This was done at the special instance and request of the prophet: I said, "Let them set a fair mitre upon his head, as a badge of his office. Now that he looks clean, let him also look great; let him be dressed up in all the garments of the high priest." Note, When God designs the restoring or reviving of religion he stirs up his prophets and people to pray for it, and does it in answer to their prayers. Zechariah prayed that the angels might be ordered to set the mitre on Joshua's head, and they did it immediately, and clothed him with the priestly garments; for no man took this honour to himself, but he that was called of God to it. The angel of the Lord stood by, as having the oversight of the work which the created angels were employed in. He stood by, as one well pleased with it, and resolved to stand by the orders he had given for the doing of it and to continue his presence with that priesthood. 2. The covenant of the priesthood is renewed with him, which is called God's covenant of peace, Num. xxv. 12. Mr. Pemble calls it the patent of his office, which is here declared and delivered to him before witnesses, v. 6, 7. The angel of the Lord, having taken care to make him fit for his office (and all that God calls to any office he either finds fit or makes so), invests him in it. And though he is not made a priest with an oath (that honour is reserved for him who is a priest after the order of Melchisedek, Heb. vii. 21), yet, being a type of him, he is inaugurated with a solemn declaration of the terms upon which he held his office. The angel of the Lord protested to Joshua that, if he would be sure to do the duty of his place, he should enjoy the dignity and reward of it. Now see, (1.) What the conditions are upon which he enters into his office. Let him know that he is upon his good behaviour; he must walk in God's ways, that is, he must live a good life and be holy in all manner of conversation; he must go before the people in the paths of God's commandments, and walk circumspectly. He must also keep God's charge, must carefully do all the services of the priesthood, and must see to it that the inferior priests performed the duties of their place decently and in order. He must take heed to himself, and to all the flock, Acts xx. 28. Note, Good ministers must be good Christians; yet that is not enough: they have a trust committed to them, they are charged with it, and they must keep it with all possible care, that they may give up their account of it with joy, 1 Tim. vi. 14. (2.) What the privileges are which we may expect, and be assured of, in the due discharge of his office. His patent runs, Quamdiu se bene gesserit--During good behaviour. Let him be sure to do his part, and God will own him. [1.] "Thou shalt judge my house; thou shalt preside in the affairs of the temple, and the inferior priests shall be under thy direction." Note, The power of the church, and of church rulers, is not a legislative, but only a judicial power. The high priest might not make any new laws for God's house, nor ordain any other rites of worship than what God had ordained; but he must judge God's house, that is, he must see to it that God's laws and ordinances were punctually observed, must protect and encourage those that did observe them, and enquire into and punish the violation of them. [2.] "Thou shalt also keep my courts; thou shalt have oversight of what is done in all the courts of the temple, and shalt keep them pure and in good order for the worship to be performed in them." Note, Ministers are God's stewards, and they are to keep his courts, in honour of him who is the chief Lord and for the preserving of equity and good order among his tenants. [3.] "I will give thee places to walk among those that stand by, among these angels that are inspectors and assistants in this instalment." They shall stand by while Joshua is at work for God, and shall be as a guard to him, or he shall be highly honoured and respected as an angel of God, Gal. iv. 14. Ministers are called angels, Rev. i. 20. Those that walk in God's ways may be said to walk among the angels themselves, for they do the will of God as the angels do it that are in heaven, and are their fellow-servants, Rev. xix. 10. Some make it a promise of eternal life, and of a reward of his fidelity in the future state. Heaven is not only a palace, a place to repose in, but a paradise, a garden, a place to walk in; and there are walks among the angels, in society with that holy and glorious company. See Ezek. xxviii. 14.
Adam Clarke: Commentary on the Bible - 1831
3:1: And he showed me Joshua the high priest - The Angel of the Lord is the Messiah, as we have seen before; Joshua, the high priest, may here represent the whole Jewish people; and Satan, the grand accuser of the brethren. What the subject of dispute was, we perhaps learn from Jde 1:9. Michael and Satan disputed about the body of Moses. This could not refer to the natural body of the Jewish lawgiver, which had been dead about owe thousand years; it must therefore refer to that body of laws given to the Jews by Moses, for the breach of which Satan, who was their tempter to disobedience, now comes forward as their accuser; that, exciting the justice of God against them, they may be all brought to perdition. There is a paronomasia here: -
Satan standing at his right hand to resist him - שטן Satan signifies an adversary. לשטנו lesiteno, to be his adversary, or accuser.
Albert Barnes: Notes on the Bible - 1834
3:1: And He - God, (for the office of the attendant angel was to explain, not to show the visions) "showed me Joshua the high priest, standing before the Angel of the Lord;" probably to be judged by him ; as in the New Testament, "to stand before the Son of Man;" for although "standing before," whether in relation to man or God, , expresses attendance upon, yet here it appears only as a condition, contemporaneous with that of Satan's, to accuse him. Although, moreover, the Angel speaks with authority, yet God's Presence in him is not spoken of so distinctly, that the high priest would be exhibited as standing before him, as in his office before God.
And Satan - Etymologically, the enemy, as, in the New Testament, "your adversary the devil" Pe1 5:8, etymologically, the accuser. It is a proper name of the Evil one, yet its original meaning, "the enemy, was not lost. Here, as in Job, his malice is shown in accusation; "the accuser of our brethren, who accused them before our God, day and night" Rev 12:10. In Job Job 1:8-11; Job 2:3-5, the accusations were calumnious; here, doubtless, true. For he accused Job of what would have been plain apostacy Job 1:11; Job 2:5; Joshua and Zerubbabel had shared, or given way to, the remissness of the people, as to the rebuilding of the temple and the full restoration of the worship of God Ezr 3:1-13; 4. For this, Haggai had reproved the people, through them Hag 1:1-11. Satan had then a real charge, on which to implead them. Since also the whole series of visions relates to the restoration from the captivity, the guilt, for which Satan impleads him with Jerusalem and Jerusalem in him, includes the whole guilt, which had rested upon them, so that for a time God had seemed to have cast "away His people" Rom 11:1. Satan "stands at his right hand," the place of a protector Psa 16:8; Psa 109:31; Psa 121:5; Psa 142:4, to show that he had none to save him, and that himself was victorious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: he: Zac 1:9, Zac 1:13, Zac 1:19, Zac 2:3
Joshua: Zac 3:8, Zac 6:11; Ezr 5:2; Hag 1:1, Hag 1:12, Hag 2:4
standing: Deu 10:8, Deu 18:15; Sa1 6:20; Ch2 29:11; Psa 106:23; Jer 15:19; Eze 44:11, Eze 44:15; Luk 21:36
the angel: Gen 48:16; Exo 3:2-6, Exo 23:20, Exo 23:21; Hos 12:4, Hos 12:5; Mal 3:1; Act 7:30-38
Satan: that is, an adversary, Job 1:6-12, Job 2:1-8; Psa 109:6 *marg. Luk 22:31; Pe1 5:8; Rev 12:9, Rev 12:10
resist him: Heb. be his adversary, Gen 3:15
Carl Friedrich Keil and Franz Delitzsch
3:1
In this and the following visions the prophet is shown the future glorification of the church of the Lord. Zech 3:1. "And he showed me Joshua the high priest standing before the angel of Jehovah, and Satan stood at his right hand to oppose him. Zech 3:2. And Jehovah said to Satan, Jehovah rebuke thee, O Satan; and Jehovah who chooseth Jerusalem rebuke thee. Is not this a brand saved out of the fire? Zech 3:3. And Joshua was clothed with filthy garments, and stood before the angel. Zech 3:4. And he answered and spake to those who stood before him thus: Take away the filthy garments from him. And he said to him, Behold, I have taken away thy guilt from thee, and clothe thee in festal raiment. Zech 3:5. And I said, Let them put a clean mitre upon his head. Then they put the clean mitre upon his head, and clothed him with garments. And the angel of Jehovah stood by." The subject to ויּראני is Jehovah, and not the mediating angel, for his work was to explain the visions to the prophet, and not to introduce them; nor the angel of Jehovah, because he appears in the course of the vision, although in these visions he is sometimes identified with Jehovah, and sometimes distinguished from Him. The scene is the following: Joshua stands as high priest before the angel of the Lord, and Satan stands at his (Joshua's) right hand as accuser. Satan (hassâtân) is the evil spirit so well known from the book of Job, and the constant accuser of men before God (Rev_ 12:10), and not Sanballat and his comrades (Kimchi, Drus., Ewald). He comes forward here as the enemy and accuser of Joshua, to accuse him in his capacity of high priest. The scene is therefore a judicial one, and the high priest is not in the sanctuary, the building of which had commenced, or engaged in supplicating the mercy of the angel of the Lord for himself and the people, as Theodoret and Hengstenberg suppose. The expression עמד לפני furnishes no tenable proof of this, since it cannot be shown that this expression would be an inappropriate one to denote the standing of an accused person before the judge, or that the Hebrew language had any other expression for this. Satan stands on the right side of Joshua, because the accuser was accustomed to stand at the right hand of the accused (cf. Ps 109:6). Joshua is opposed by Satan, however, not on account of any personal offences either in his private or his domestic life, but in his official capacity as high priest, and for sins which were connected with his office, or for offences which would involve the nation (Lev 4:3); though not as the bearer of the sins of the people before the Lord, but as laden with his own and his people's sins. The dirty clothes, which he had one, point to this (Zech 3:3).
But Jehovah, i.e., the angel of Jehovah, repels the accuser with the words, "Jehovah rebuke thee;... Jehovah who chooseth Jerusalem."
(Note: The application made in the Epistle of Jude (Jude 1:9) of the formula "Jehovah rebuke thee," namely, that Michael the archangel did not venture to execute upon Satan the κρίσις βλασφημίας, does not warrant the conclusion that the angel of the Lord places himself below Jehovah by these words. The words "Jehovah rebuke thee" are a standing formula for the utterance of the threat of a divine judgment, from which no conclusion can be drawn as to the relation in which the person using it stood to God. Moreover, Jude had not our vision in his mind, but another event, which has not been preserved in the canonical Scriptures.)
The words are repeated for the sake of emphasis, and with the repetition the motive which led Jehovah to reject the accuser is added. Because Jehovah has chosen Jerusalem, and maintains His choice in its integrity (this is implied in the participle bōchēr). He must rebuke Satan, who hopes that his accusation will have the effect of repealing the choice of Jerusalem, by deposing the high priest. For if any sin of the high priest, which inculpated the nation, had been sufficient to secure his removal or deposition, the office of high priest would have ceased altogether, because no man is without sin. גּער, to rebuke, does not mean merely to nonsuit, but to reprove for a thing; and when used of God, to reprove by action, signifying to sweep both him and his accusation entirely away. The motive for the repulse of the accuser is strengthened by the clause which follows: Is he (Joshua) not a brand plucked out of the fire? i.e., one who has narrowly escaped the threatening destruction (for the figure, see Amos 4:11). These words, again, we most not take as referring to the high priest as an individual; nor must we restrict their meaning to the fact that Joshua had been brought back from captivity, and reinstated in the office of high priest. Just as the accusation does not apply to the individual, but to the office which Joshua filled, so do these words also apply to the supporter of the official dignity. The fire, out of which Joshua had been rescued as a brand, was neither the evil which had come upon Joshua through neglecting the building of the temple (Koehler), nor the guilt of allowing his sons to marry foreign wives (Targ., Jerome, Rashi, Kimchi): for in the former case the accusation would have come too late, since the building of the temple had been resumed five months before (Hag 1:15, compared with Zech 1:7); and in the latter it would have been much too early, since these misalliances did not take place till fifty years afterwards. And, in general, guilt which might possibly lead to ruin could not be called a fire; still less could the cessation or removal of this sin be called deliverance out of the fire. Fire is a figurative expression for punishment, not for sin. The fire out of which Joshua had been saved like a brand was the captivity, in which both Joshua and the nation had been brought to the verge of destruction. Out of this fire Joshua the high priest had been rescued. But, as Kliefoth has aptly observed, "the priesthood of Israel was concentrated in the high priest, just as the character of Israel as the holy nation was concentrated in the priesthood. The high priest represented the holiness and priestliness of Israel, and that not merely in certain official acts and functions, but so that as a particular Levite and Aaronite, and as the head for the time being of the house of Aaron, he represented in his own person that character of holiness and priestliness which had been graciously bestowed by God upon the nation of Israel." This serves to explain how the hope that God must rebuke the accuser could be made to rest upon the election of Jerusalem, i.e., upon the love of the Lord to the whole of His nation. The pardon and the promise do not apply to Joshua personally any more than the accusation; but they refer to him in his official position, and to the whole nation, and that with regard to the special attributes set forth in the high priesthood - namely, its priestliness and holiness. We cannot, therefore, find any better words with which to explain the meaning of this vision than those of Kliefoth. "The character of Israel," he says, "as the holy and priestly nation of God, was violated - violated by the general sin and guilt of the nation, which God had been obliged to punish with exile. This guilt of the nation, which neutralized the priestliness and holiness of Israel, is pleaded by Satan in the accusation which he brings before the Maleach of Jehovah against the high priest, who was its representative. A nation so guilty and so punished could no longer be the holy and priestly nation: its priests could no longer be priests; nor could its high priests be high priests any more. But the Maleach of Jehovah sweeps away the accusation with the assurance that Jehovah, from His grace, and for the sake of its election, will still give validity to Israel's priesthood, and has already practically manifested this purpose of His by bringing it out of its penal condition of exile."
After the repulse of the accuser, Joshua is cleansed from the guilt attaching to him. When he stood before the angel of the Lord he had dirty clothes on. The dirty clothes are not the costume of an accused person (Drus., Ewald); for this Roman custom was unknown to the Hebrews. Dirt is a figurative representation of sin; so that dirty clothes represent defilement with sin and guilt (cf. Is 64:5; Is 4:4; Prov 30:12; Rev_ 3:4; Rev_ 7:14). The Lord had indeed refined His nation in its exile, and in His grace had preserved it from destruction; but its sin was not thereby wiped away. The place of grosser idolatry had been taken by the more refined idolatry of self-righteousness, selfishness, and conformity to the world. And the representative of the nation before the Lord was affected with the dirt of these sins, which gave Satan a handle for his accusation. But the Lord would cleanse His chosen people from this, and make it a holy and glorious nation. This is symbolized by what takes place in Zech 3:4 and Zech 3:5. The angel of the Lord commands those who stand before Him, i.e., the angels who serve Him, to take off the dirty clothes from the high priest, and put on festal clothing; and then adds, by way of explanation to Joshua, Behold, I have caused thy guilt to pass away from thee, that is to say, I have forgiven thy sin, and justified thee (cf. 2Kings 12:13; 2Kings 24:10), and clothe thee with festal raiment. The inf. abs. halbēsh stands, as it frequently does, for the finite verb, and has its norm in העברתּי (see at Hag 1:6). The last words are either spoken to the attendant angels as well, or else, what is more likely, they are simply passed over in the command given to them, and mentioned for the first time here. Machălâtsōth, costly clothes, which were only worn on festal occasions (see at Is 3:22).; They are not symbols of innocence and righteousness (Chald.), which are symbolized by clean or white raiment (Rev_ 3:4; Rev_ 7:9); nor are they figurative representations of joy (Koehler), but are rather symbolical of glory. The high priest, and the nation in him, are not only to be cleansed from sin, and justified, but to be sanctified and glorified as well.
Geneva 1599
3:1 And he showed me Joshua the high priest (a) standing before the angel of the LORD, and (b) Satan standing at his right hand to resist him.
(a) He prayed to Christ the Mediator for the state of the Church.
(b) Which declares that the faithful do not only war with flesh and blood, but with Satan himself, and spiritual wickedness; (Eph 6:12).
John Gill
3:1 And he showed me Joshua the high priest,.... Who was one that came up out of the captivity, and was principally concerned in building the temple, and had many enemies to obstruct him in it; and who falling into sin, or his sons, in marrying strange wives, Ezra 10:18, which he might connive at, Satan was ready to catch it up, and accuse him before God; though rather Joshua is to be considered, not personally, but typically, representing the state and condition of the priesthood, in which office he was; and which was very low, mean, and abject, under the second temple; or the church of God, which the priests, especially the high priest, were representatives of: and indeed this vision may be accommodated to the case of any single believer, fallen into sin, and accused by Satan, and whose advocate Christ is:
standing before the Angel of the Lord; not any created angel, but Christ the Angel of God's presence, who is called Jehovah, Zech 3:2 is the rebuker of Satan, and the advocate of his people; and who takes away their sins, and clothes them with his righteousness: and "standing before" him does not mean barely being in his sight and presence, but as ministering to him; this being the posture both of angels and men, the servants of the Lord, Dan 7:10, either he was offering sacrifice for the people, or asking counsel of God for them; or rather giving thanks for his and their deliverance from captivity, being as brands taken out of the fire; and praying to be stripped of his filthy garments, and to be clothed with others more decent, and becoming his office; and for help and assistance in the building of the temple, and against those that obstructed him: also he was brought and placed here as a guilty person, charged with sin, and to be tried before him,
Satan standing at his right hand to resist him; either to hinder him in his work of building the temple, by stirring up Sanballat, and other enemies; or rather to accuse him of sin, and bring a charge against him, and get sentence passed upon him; so the accuser used to stand at the right hand of the accused. The Targum paraphrases it,
"and sin standing at his right hand to resist him:''
when the people of God fall into sin, Satan the accuser of the brethren, their avowed enemy, observes it, and accuses them before the Lord, and seeks their condemnation. Maimonides (p) understands this of his standing at the right hand of the angel; but it was not usual for the prosecutor, accuser, or pleader, whether for or against a person arraigned, to stand the right hand of the judge: indeed, in the Jewish sanhedrim, or grand court of judicature, there were two scribes stood before the judges; the one on the right hand, the other on the left; who took down in writing the pleadings in court, and the sentences of those that were acquitted, and of those that were condemned; he on the right hand the former, and the other on the left hand the latter (q). The prince or chief judge of the court sat in the middle; and his deputy, called "Ab Beth Din", or father of the court, sat at his right hand; and a wise man, a principal one, at his left (r); but it was usual for the pleader, who was called , "Baal Rib", to stand on the right hand of the party cited into the court, whether he pleaded for or against him (s): and to this custom is the allusion here, and in Ps 106:6 where Satan, who is the accuser of men, and pleads against them, is placed at the right hand, as here; and God, who pleads the cause of his poor people, is also represented as standing on their right hand. The business of Satan here was to accuse, to bring charges, to plead for condemnation, and endeavour to get the sentence of it passed against Joshua; for he was at his right hand, to be an "adversary" to him, as his name (Satan) signifies, which he has from
the word here used; being an enemy to mankind in general, and especially to the people of God, and more especially to persons in sacred public offices; to whom he is "a court adversary", as the Apostle Peter calls him, 1Pet 5:8 who appears in open court against them, and charges them in a most spiteful and malicious manner; and is a most, implacable, obstinate, and impudent one, as his name signifies, and the word from whence it is derived (t); though Maimonides (u) thinks the name is derived from which signifies to decline, or go back from anything; since he, without doubt, makes men to decline from the way of truth to the way of falsehood and error.
(p) Moreh Nevochim, par. 3. c. 22. p. 398. (q) Misn. Sanhedrin, c. 4. sect. 3. Maimon. Hilchot Sanhedrin, c. 1. sect. 9. Mosis Kotsensis Mitzvot Torah, Pr. Affirm. 97. (r) Maimon. ib. sect. 3. Vid. Cocceium in Misn. Sanhedrin, c. 4. sect. 3. (s) Godwin's Moses and Aaron, l. 5. c. 3. (t) Vid. Schultens in Job i. 6. (u) Moreh Nevochim, ut supra. (par. 3. c. 22. p. 398.)
John Wesley
3:1 And he - The Lord represented to me in a vision. Standing - Ministering in his office. The angel - Christ.
Robert Jamieson, A. R. Fausset and David Brown
3:1 FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. (Zech 3:1-10)
Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zech 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezra 3:2-3, Ezra 3:6; Ps 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Num 35:12).
he showed me--"He" is the interpreting angel. Jerusalem's (Joshua's) "filthy garments" (Zech 3:3) are its sins which had hitherto brought down God's judgments. The "change of raiment" implies its restoration to God's favor. Satan suggested to the Jews that so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch (Zech 3:8), a scion of their own royal line of David (Is 11:1). The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future (Rev_ 12:10). Compare Rev_ 11:8, wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (compare Job 1:9).
Satan--the Hebrew term meaning "adversary" in a law court: as devil is the Greek term, meaning accuser. Messiah, on the other hand, is "advocate" for His people in the court of heaven's justice (1Jn 2:1).
standing at his right hand--the usual position of a prosecutor or accuser in court, as the left hand was the position of the defendant (Ps 109:6). The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of Messiah (Lk 1:11), who supplants Satan from his place as accuser. Some hence explain Jude 1:9 as referring to this passage: "the body of Moses" being thus the Jewish Church, for which Satan contended as his by reason of its sins; just as the "body of Christ" is the Christian Church. However, Jude 1:9 plainly speaks of the literal body of Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah; the same divine rebuke, "the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding judgment against the Jewish Church, to which Moses' body corresponds.
3:23:2: Եւ ասէ Տէր ցՍատանայ. Սաստեսցէ՛ ՚ի քեզ Տէր՝ Սատանայ, եւ սաստեսցէ՛ Տէր ՚ի քեզ՝ որ ընտրեացն զԵրուսաղէմ. ո՞չ ապաքէն դա աւադիկ իբրեւ զխանձող մի զերծեալ ՚ի հրոյ։
2 Տէրն ասաց սատանային. «Տէրը կը սաստի քեզ, սատանա՛յ, Տէրը, որ ընտրեց Երուսաղէմը, կը սաստի քեզ. արդեօք նա կրակից փրկուած կիսախանձ մի փայտ չէ՞»:
2 Տէրը Սատանային ըսաւ. «Տէրը թող քեզ յանդիմանէ, ո՛վ Սատանայ։ Երուսաղէմը ընտրող Տէրը թող քեզ յանդիմանէ. միթէ ասիկա կրակէ հանուած խանձող չէ՞»։
Եւ ասէ Տէր ցՍատանայ. Սաստեսցէ ի քեզ Տէր, Սատանայ, եւ սաստեսցէ Տէր ի քեզ` որ ընտրեացն զԵրուսաղէմ. ո՞չ ապաքէն դա աւադիկ իբրեւ զխանձող մի զերծեալ ի հրոյ:

3:2: Եւ ասէ Տէր ցՍատանայ. Սաստեսցէ՛ ՚ի քեզ Տէր՝ Սատանայ, եւ սաստեսցէ՛ Տէր ՚ի քեզ՝ որ ընտրեացն զԵրուսաղէմ. ո՞չ ապաքէն դա աւադիկ իբրեւ զխանձող մի զերծեալ ՚ի հրոյ։
2 Տէրն ասաց սատանային. «Տէրը կը սաստի քեզ, սատանա՛յ, Տէրը, որ ընտրեց Երուսաղէմը, կը սաստի քեզ. արդեօք նա կրակից փրկուած կիսախանձ մի փայտ չէ՞»:
2 Տէրը Սատանային ըսաւ. «Տէրը թող քեզ յանդիմանէ, ո՛վ Սատանայ։ Երուսաղէմը ընտրող Տէրը թող քեզ յանդիմանէ. միթէ ասիկա կրակէ հանուած խանձող չէ՞»։
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2 И сказал Господь сатане: Господь да запретит тебе, сатана, да запретит тебе Господь, избравший Иерусалим! не головня ли он, исторгнутая из огня?
3:2 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward τὸν ο the διάβολον διαβολος devilish; devil ἐπιτιμήσαι επιτιμαω admonish; charge κύριος κυριος lord; master ἐν εν in σοί σοι you διάβολε διαβολος devilish; devil καὶ και and; even ἐπιτιμήσαι επιτιμαω admonish; charge κύριος κυριος lord; master ἐν εν in σοὶ σοι you ὁ ο the ἐκλεξάμενος εκλεγω select; choose τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem οὐκ ου not ἰδοὺ ιδου see!; here I am τοῦτο ουτος this; he ὡς ως.1 as; how δαλὸς δαλος from; out of πυρός πυρ fire
3:2 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הַ ha הַ the שָּׂטָ֗ן śśāṭˈān שָׂטָן adversary יִגְעַ֨ר yiḡʕˌar גער rebuke יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH בְּךָ֙ bᵊḵˌā בְּ in הַ ha הַ the שָּׂטָ֔ן śśāṭˈān שָׂטָן adversary וְ wᵊ וְ and יִגְעַ֤ר yiḡʕˈar גער rebuke יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּךָ֔ bᵊḵˈā בְּ in הַ ha הַ the בֹּחֵ֖ר bbōḥˌēr בחר examine בִּ bi בְּ in ירֽוּשָׁלִָ֑ם yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem הֲ hᵃ הֲ [interrogative] לֹ֧וא lˈô לֹא not זֶ֦ה zˈeh זֶה this א֖וּד ʔˌûḏ אוּד log מֻצָּ֥ל muṣṣˌāl נצל deliver מֵ mē מִן from אֵֽשׁ׃ ʔˈēš אֵשׁ fire
3:2. et dixit Dominus ad Satan increpet Dominus in te Satan et increpet Dominus in te qui elegit Hierusalem numquid non iste torris est erutus de igneAnd the Lord said to Satan: The Lord rebuke thee, O Satan: and the Lord that chose Jerusalem rebuke thee: Is not this a brand plucked out of the fire?
2. And the LORD said unto Satan, The LORD rebuke thee, O Satan; yea, the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: [is] not this a brand plucked out of the fire:

3:2 И сказал Господь сатане: Господь да запретит тебе, сатана, да запретит тебе Господь, избравший Иерусалим! не головня ли он, исторгнутая из огня?
3:2
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
τὸν ο the
διάβολον διαβολος devilish; devil
ἐπιτιμήσαι επιτιμαω admonish; charge
κύριος κυριος lord; master
ἐν εν in
σοί σοι you
διάβολε διαβολος devilish; devil
καὶ και and; even
ἐπιτιμήσαι επιτιμαω admonish; charge
κύριος κυριος lord; master
ἐν εν in
σοὶ σοι you
ὁ ο the
ἐκλεξάμενος εκλεγω select; choose
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
οὐκ ου not
ἰδοὺ ιδου see!; here I am
τοῦτο ουτος this; he
ὡς ως.1 as; how
δαλὸς δαλος from; out of
πυρός πυρ fire
3:2
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הַ ha הַ the
שָּׂטָ֗ן śśāṭˈān שָׂטָן adversary
יִגְעַ֨ר yiḡʕˌar גער rebuke
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
בְּךָ֙ bᵊḵˌā בְּ in
הַ ha הַ the
שָּׂטָ֔ן śśāṭˈān שָׂטָן adversary
וְ wᵊ וְ and
יִגְעַ֤ר yiḡʕˈar גער rebuke
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּךָ֔ bᵊḵˈā בְּ in
הַ ha הַ the
בֹּחֵ֖ר bbōḥˌēr בחר examine
בִּ bi בְּ in
ירֽוּשָׁלִָ֑ם yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
הֲ hᵃ הֲ [interrogative]
לֹ֧וא lˈô לֹא not
זֶ֦ה zˈeh זֶה this
א֖וּד ʔˌûḏ אוּד log
מֻצָּ֥ל muṣṣˌāl נצל deliver
מֵ mē מִן from
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
3:2. et dixit Dominus ad Satan increpet Dominus in te Satan et increpet Dominus in te qui elegit Hierusalem numquid non iste torris est erutus de igne
And the Lord said to Satan: The Lord rebuke thee, O Satan: and the Lord that chose Jerusalem rebuke thee: Is not this a brand plucked out of the fire?
2. And the LORD said unto Satan, The LORD rebuke thee, O Satan; yea, the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Грехи израильского народа, правда, были велики, но он и потерпел за них достаточное возмездие в бедствиях плена; бедствия эти были так велики, что среди них Израиль едва не погиб; теперь он - как бы головня, исторгнутая из огня: дальнейшее наказание было бы бесцельною жестокостью.
Adam Clarke: Commentary on the Bible - 1831
3:2: Is not this a brand plucked out of the fire? - The Jews were nearly destroyed because of their sins; a remnant of them is yet left, and God is determined to preserve them. He has had mercy upon them, and forgiven them their sins. Wouldst thou have them destroyed? It is God that hath justified them; who art thou that condemnest them? The Lord rebuke thee! God confound thee for what thou hast done, and for what thou desirest farther to do! It is evident that Jde 1:9 relates to this circumstance - the very same phraseology which occurs here. See the notes on Jde 1:9, where the subject is largely considered. With difficulty has this remnant escaped, and God will not permit fresh evils to fall upon them, by which they might be totally consumed. This was Satan's design, who accuses the followers of God day and night. See Rev 12:10.
Albert Barnes: Notes on the Bible - 1834
3:2: And the Lord said unto Satan, The Lord rebuke thee - Jerome: "This they so explain, that the Father and the Son is Lord, as we read in the Psa 110:1-7, "The Lord said unto my Lord, Sit Thou on My right hand." The Lord speaketh of another Lord; not that He, the Lord who speaketh, cannot rebuke, but that, from the unity of nature, when the Other rebuketh, He Himself who speaketh rebuketh. For "he who seeth the Son, seeth the Father also" Joh 14:9. It may be that God, by such sayings , also accustomed people, before Christ came, to believe in the Plurality of Persons in the One Godhead. The rebuke of God must be with power. "Thou hast rebuked the nations, Thou hast destroyed the ungodly" Psa 9:5. "Thou hast rebuked the proud, accursed" Psa 119:21. "They perish at the rebuke of Thy Countenance" Psa 80:16. "At Thy rebuke, O God of Jacob, both the chariot and horse are cast into a deep sleep" Psa 76:6. "God shall rebuke him, and he fleeth far off, and shall be chased as the chaff of the mountains before the wind" Isa 17:13. "He rebuked the Red Sea and it dried up" Psa 106:9. "The foundations of the world were discovered at Thy rebuke, O Lord" (Psa 18:15, add Nah 1:4). He "rebuked the seed" Mal 2:3, and it perished; the devourer" Mal 3:11, and it no longer devoured. The rebuke then of the blasted spirit involved a withering rejection of himself and his accusations, as when Jesus rebuked the unclean spirit and he departed out of his victim Mar 1:25-26; Mar 9:25; Luk 4:35; Luk 9:42.
The Lord hath chosen Jerusalem - Joshua then is acquitted, not because the accusation of Satan was false, but out of the free love of God for His people and for Joshua in it and as its representative. "Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth?" Rom 8:33-34. The high priest, being "himself also compassed with infirmity, needed daily to offer up sacrifices first for his own sins, and then for the people's" Heb 5:2-3. As Isaiah said, on the sight of God, "I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips" Isa 6:5, and, until cleansed by the typical coal, dared not offer himself for the prophetic office, so here Satan, in Joshua, aimed at the whole priestly office, and in it, at Israel's relation to God.
Is not this a brand plucked out of the fire? - Cyril: "As if he should say, Israel confessedly has sinned, and is liable to these charges. Yet it has suffered no slight punishment; it has endured sufferings, and has scarce been snatched out of them, as a half-burned "brand out of the fire." For not yet had it shaken off the dust of the harms from the captivity; only just now and scarely had it escaped the flame of that most intolerable calamity. Cease then imputing sin to them, on whom God has had mercy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: the Lord said: Psa 109:31; Luk 22:32; Rom 16:20; Jo1 3:8
The Lord rebuke: Dan 12:1; Mar 1:25; Luk 4:35, Luk 9:42; Jde 1:9; Rev 12:9, Rev 12:10
chosen: Zac 1:17, Zac 2:12; Ch2 6:6; Joh 13:18; Rom 8:33; Rev 17:14
a brand: Amo 4:11; Rom 11:4, Rom 11:5; Jde 1:23
Geneva 1599
3:2 And the (c) LORD said to Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: [is] not this a (d) brand plucked out of the fire?
(c) That is, Christ speaks to God as the mediator of his Church, that he would rebuke Satan: and here he shows himself to be the continual preserver of his Church.
(d) Meaning that Joshua was wonderfully preserved in the captivity, and now Satan sought to afflict and trouble him when he was doing his office.
John Gill
3:2 And the Lord said unto Satan,.... The same with the Angel of the Lord, Zech 3:1 having heard the charge brought by him against Joshua, here called Jehovah, being the Son of God, and properly God:
The Lord rebuke thee, O Satan; these words may be considered, either as the intercession of Jehovah the Son with Jehovah the Father, for Joshua and his church, and against Satan; that he would reprove him for his malice and wickedness; stop his mouth, and silence him, that he might not go on to accuse; that he would confound his schemes, and restrain him from doing mischief; tread him down, and bruise him under the feet of his people, and pour out his wrath upon him: or as a declaration of what should be done to him, or what he himself would do; for it may be rendered, "the Lord will rebuke thee" (w); as the following clause is by some, who take this to be a wish, and the following a positive declaration, that Jehovah the Father would certainly rebuke Satan; as might be concluded from the reasons and arguments used by the angel, taken from God's choice of Jerusalem; the building of which Satan endeavoured to hinder, though God had chosen it for his habitation and worship; and from the deliverance of Joshua out of the fire for that purpose: and this reproof of him on the behalf of his people is founded on their election of God:
even the Lord that hath chosen Jerusalem rebuke thee; which act is eternal; springs from the love and grace of God towards them; antecedes all works, good or bad, done by them; stands firm, sure, and unalterable; such who are interested in it are called, justified, and shall be glorified; nor has Satan anything to do with them; nor will any charge of his be of any avail against them, Rom 8:33,
is not this a brand plucked out of the fire? which is to be understood of Joshua; not of his being delivered out of that fire, into which the Jews (x) say he was cast, along with Ahab and Zedekiah, whom the king of Babylon roasted in it, Jer 29:22 when he marvellously escaped; others say (y) 8000 young priests fled to the temple, and were burnt in it, and only Joshua was preserved; but of his deliverance out of the Babylonish captivity, and also of the priesthood, which, during the captivity, when the temple was destroyed, and temple service ceased, was like a brand in the fire; and though Joshua the high priest was returned, and the priesthood in some measure restored, yet not to its former glory, the temple not being yet built; and therefore was but like a smoking firebrand; likewise the people of God may be meant; see Amos 4:11, who are by nature like a branch cut off, a dry stick cast into the fire, and half burnt; they are in a state of separation from God, Father, Son, and Spirit; and they are unprofitable and unfruitful, and in danger in themselves of being consumed in the fire of divine wrath, of which they are as deserving as others, and are under the sentence of it; and, when convinced, have dreadful apprehensions of being consumed by it; but, through the grace, mercy, love, and power of God, they are plucked out of this state in the effectual calling, and are secured from everlasting destruction; wherefore Satan is rebuked for attempting to bring any who are instances of such grace and goodness into condemnation; it being wicked and malicious, bold and daring, vain and fruitless; since such are secured by the grace and power of God, and are preserved for everlasting glory and happiness.
(w) "increpabit", Burkius. (x) Jarchi & Kimchi in loc. (y) T. Hieros. Taaniot, fol. 69. 2.
John Wesley
3:2 The Lord - Christ, as a mediator, rather chuses to rebuke him in his father's name, than in his own. Is not this - Joshua.
Robert Jamieson, A. R. Fausset and David Brown
3:2 the Lord--JEHOVAH, hereby identified with the "angel of the Lord (Jehovah)" (Zech 3:1).
rebuke thee--twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice.
chosen Jerusalem-- (Rom 9:16; Rom 11:5). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice" (Jn 15:16) rebuts Satan's charge against Jerusalem (Zech 1:17; Zech 2:12; Rom 8:33-34, Rom 8:37), represented by Joshua (compare in the great atonement, Lev 16:6-20, &c.), not that she may continue in sin, but be freed from it (Zech 3:7).
brand plucked out of . . . fire-- (Amos 4:11; 1Pet 4:18; Jude 1:23). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin (Zech 3:3-4, Zech 3:9), but that having punished her people for it with a seventy years' captivity, He on the ground of His electing love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it (Ps 89:30-35; Phil 1:6).
3:33:3: Եւ Յեսու՝ էր զգեցեալ հանդերձս աղտեղիս, եւ կա՛յր առաջի հրեշտակին Տեառն[10809]։ [10809] Ոմանք. Զգեցեալ զհանդերձ աղտեղիս։
3 Եւ Յեսուն, որ կեղտոտ հագուստներ էր հագել, կանգնած էր Տիրոջ Հրեշտակի առաջ:
3 Յեսու աղտոտ հանդերձներ հագեր էր ու հրեշտակին առջեւ կը կայնէր։
Եւ Յեսու էր զգեցեալ հանդերձս աղտեղիս, եւ կայր առաջի հրեշտակին [30]Տեառն:

3:3: Եւ Յեսու՝ էր զգեցեալ հանդերձս աղտեղիս, եւ կա՛յր առաջի հրեշտակին Տեառն[10809]։
[10809] Ոմանք. Զգեցեալ զհանդերձ աղտեղիս։
3 Եւ Յեսուն, որ կեղտոտ հագուստներ էր հագել, կանգնած էր Տիրոջ Հրեշտակի առաջ:
3 Յեսու աղտոտ հանդերձներ հագեր էր ու հրեշտակին առջեւ կը կայնէր։
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3 Иисус же одет был в запятнанные одежды и стоял перед Ангелом,
3:3 καὶ και and; even Ἰησοῦς ιησους Iēsous; Iisus ἦν ειμι be ἐνδεδυμένος ενδυω dress in; wear ἱμάτια ιματιον clothing; clothes ῥυπαρὰ ρυπαρος filthy καὶ και and; even εἱστήκει ιστημι stand; establish πρὸ προ before; ahead of προσώπου προσωπον face; ahead of τοῦ ο the ἀγγέλου αγγελος messenger
3:3 וִ wi וְ and יהֹושֻׁ֕עַ yhôšˈuₐʕ יְהֹושֻׁעַ Joshua הָיָ֥ה hāyˌā היה be לָבֻ֖שׁ lāvˌuš לָבוּשׁ clad בְּגָדִ֣ים bᵊḡāḏˈîm בֶּגֶד garment צֹואִ֑ים ṣôʔˈîm צֹאִי filthy וְ wᵊ וְ and עֹמֵ֖ד ʕōmˌēḏ עמד stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the מַּלְאָֽךְ׃ mmalʔˈāḵ מַלְאָךְ messenger
3:3. et Iesus erat indutus vestibus sordidis et stabat ante faciem angeliAnd Jesus was clothed with filthy garments: and he stood before the face of the angel.
3. Now Joshua was clothed with filthy garments, and stood before the angel.
Now Joshua was clothed with filthy garments, and stood before the angel:

3:3 Иисус же одет был в запятнанные одежды и стоял перед Ангелом,
3:3
καὶ και and; even
Ἰησοῦς ιησους Iēsous; Iisus
ἦν ειμι be
ἐνδεδυμένος ενδυω dress in; wear
ἱμάτια ιματιον clothing; clothes
ῥυπαρὰ ρυπαρος filthy
καὶ και and; even
εἱστήκει ιστημι stand; establish
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
τοῦ ο the
ἀγγέλου αγγελος messenger
3:3
וִ wi וְ and
יהֹושֻׁ֕עַ yhôšˈuₐʕ יְהֹושֻׁעַ Joshua
הָיָ֥ה hāyˌā היה be
לָבֻ֖שׁ lāvˌuš לָבוּשׁ clad
בְּגָדִ֣ים bᵊḡāḏˈîm בֶּגֶד garment
צֹואִ֑ים ṣôʔˈîm צֹאִי filthy
וְ wᵊ וְ and
עֹמֵ֖ד ʕōmˌēḏ עמד stand
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
מַּלְאָֽךְ׃ mmalʔˈāḵ מַלְאָךְ messenger
3:3. et Iesus erat indutus vestibus sordidis et stabat ante faciem angeli
And Jesus was clothed with filthy garments: and he stood before the face of the angel.
3. Now Joshua was clothed with filthy garments, and stood before the angel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4. Правосудие Божие удовлетворено; теперь настало время милости и прощения, в знак чего, по повелению Ангелом Иеговы, подчиненные ему Ангелы снимают с первосвященника запятнанные одежды, в которых он стоял пред Ангелом Иеговы, своим судьей; а ему самому объясняется, что это снятие обозначает прощение греха. Вслед за тем, по повелению Ангела Господня, первосвященник облечен в одежды торжественные (Венск.: чистые). Так как первосвященник, в данном случае, является в качестве представителя всего народа, то и оправдание его служит символом оправдания всего народа.
Adam Clarke: Commentary on the Bible - 1831
3:3: Joshua was clothed with filthy garments - The Jewish people were in a most forlorn, destitute, and to all human appearance despicable, condition; and besides all, they were sinful, and the priesthood defiled by idolatry; and nothing but the mercy of God could save them.
Albert Barnes: Notes on the Bible - 1834
3:3: Now Joshua was clothed with filthy garments - Such, it is expressed, was his habitual condition; he was one so clothed. The "filthy garment," as defilement generally, is, in Scripture, the symbol of sin. "We are all as the unclean, and all our righteousnesses are as filthy rags" Isa 64:6. "He that is left in Zion and he that remaineth in Jerusalem shall be called holy - when the Lord shall have washed away the filth of the daughters of Zion" Isa 4:3-4. "There is a generation, pure in its own eyes, and it is not washed from its filthiness" Pro 30:12. The same is expressed by different words, signifying pollution, defilement by sin; "Woe unto her that is filthy and polluted" Zep 3:1; "The land was defiled with blood" Psa 106:38; "they were defiled with their own works". It is symbolized also by the "divers washings" Heb 9:10 of the law, representing restored purity; and the use of the word by Psalmists and prophets; "Wash me thoroughly from mine iniquity" Psa 51:4; "wash you, make you clean; put away the evil of your doings from before Mine eyes" Isa 1:16; "O Jerusalem, wash thy heart from wickedness" Jer 4:14. In later times at least, the accused were clothed in black , not in defiled garments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: Ch2 30:18-20; Ezr 9:15; Isa 64:6; Dan 9:18; Mat 22:11-13; Rev 7:13, Rev 7:14, Rev 19:8
Geneva 1599
3:3 Now Joshua was clothed with (e) filthy garments, and stood before the angel.
(e) With regard to the glorious garments and precious stones that the priests wore before the captivity: and by this contemptible state the Prophet signifies, that these small beginnings would be made excellent when Christ will make the full restitution of his Church.
John Gill
3:3 Now Joshua was clothed with filthy garments,.... Having fallen into sin. The Jewish writers (z) interpret this of the sin of his children in marrying strange wives, Ezra 10:18 or he had married one himself, as Jerom from the Jews, on the place; or a whore, as Justin Martyr (a) suggests; or had been slothful and sluggish in rebuilding the temple; and, be it what it will, Satan had aggravated it, and represented him as a most filthy creature, covered with sin, and as it were clothed with it: sins may well be called filthy garments, since righteousnesses are as filthy rags, Is 64:6. It may also denote the imperfection of the Levitical priesthood, and the pollutions in it, at least in those who officiated therein, and especially under the second temple; as well as may represent the defilements of the Lord's people by sins they fall into:
and stood before the angel: as an accused person, charged with sin, and waiting the issue of the process against him: he stood under an humble sense of his iniquities, looking to the blood and righteousness of Christ for pardon and justification; praying and entreating that these filthy garments might be took away from him, and he be clothed with fine linen, suitable to his character as a priest. Such a sordid dress was the habit of persons arraigned for crimes. It was usual, especially among the Romans, when a man was accused of, and charged with, capital crimes, and during his arraignment, to let down his hair, suffer his beard to grow long, to wear filthy ragged garments, and appear in a very dirty and sordid habit; hence such were called "sordidati" (b): nay, it was not only customary for the accused person, when he was brought into court before the people to be tried, to be in such a filthy dress; but even his near relations, friends, and acquaintance, before the court went to voting, used to appear in like manner, with their hair dishevelled, and clothed with garments foul and out of fashion, weeping and crying, and deprecating punishment; thinking, by such a filthy and deformed habit, to move the pity of the people (c). It is said of the ambassadors of the Rhodians at Rome, upon a certain victory obtained, that they appeared at first in white garments, suitable to a congratulation; but when they were told that the Rhodians had not so well deserved to be reckoned among the friends and allies of the Romans, they immediately put on sordid garments, and went about to the houses of the principal men, with prayers and tears entreating that cognizance might first be taken of their cause, before they were condemned (d): though, on the contrary, some, when arraigned, as defying their accusers, and as a token of their innocence, and to show the fortitude of their minds, and even, if they could, to terrify the court itself, would dress out in the most splendid manner; or, however, would not follow the above custom. It is reported of Scipio Africanus, that when he was arraigned in court, he would not omit shaving his beard, nor put off his white garments, nor appear in the common dress of arraigned persons (e): and when Manlius Capitolinus was arraigned in court, none of his relations would change their clothes; and Appius Claudius, when he was tried by the tribunes of the common people, behaved with such spirit, and put on such a bold countenance, as thinking that by his ferocity he might strike terror into the tribunes; and so Herod, when he was accused before Hyrcanus, went into the court clothed in purple, and attended with a guard of armed men (f): whether the above custom obtained in Judea, and so early as the times of this prophet, is not so evident; though Josephus ben Gorion says it was a custom for a guilty person to stand before the judges clothed in black, and his head covered with dust (g); however, it is certain that with the Jews a distinction was made in the dress of priests, who, by the sanhedrim, were found guilty or not; such as were, were clothed and veiled in "black"; and such as were not, but were found right and perfect, were clothed in white; and went in, and ministered with their brethren the priests (h).
(z) T. Bab. Sanhedrin, fol. 93. 1. (a) Dialog. cum Trypho, p. 344. (b) Salmuth. in Paneirol. Memorab. par. 1. tit. 44. p. 187. (c) Alex. ab Alex. Genial. Dier. l. 3. c. 5. (d) Liv. Hist. l. 45. c. 20. (e) A. Gell. Noct. Attic. l. 3. c. 4. (f) Alex. ab Alex. ut supra. (Genial. Dier. l. 3. c. 5) (g) Hist. Heb. c. 44. apud Drusium in Amos ii. 7. (h) Misn. Middot, c. 5. sect. 3. T. Bab. Yoma fol. 19. 1. Maimon. Biath Hamikdash, c. 6. sect. 11.
John Wesley
3:3 With filthy garments - The emblem of a poor or sinful state. The angel - Christ.
Robert Jamieson, A. R. Fausset and David Brown
3:3 filthy garments--symbol of sin (Prov 30:12; Is 4:4; Is 64:6); proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments" represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was before Jehovah's eye, who graciously accepts His people's services, though mixed with sin and infirmity.
3:43:4: Պատասխանի ետ՝ եւ ասէ ցայնոսիկ որ կային առաջի նորա. ՚Ի բա՛ց արարէք զհանդերձս աղտեղիս ՚ի նմանէ։ Եւ ասէ ցնա. Ահա բարձի՛ ՚ի քէն զանօրէնութիւնս քո. եւ ագուցէ՛ք դմա պճղնաւոր.
4 Հրեշտակը պատասխան տուեց եւ ասաց նրանց, որոնք կանգնած էին նրա առաջ. «Հանեցէ՛ք կեղտոտ հագուստները նրա վրայից»:
4 Հրեշտակը իր առջեւ կայնողներուն խօսեցաւ ու ըսաւ. «Աղտոտ հանդերձները ատոր վրայէն հանեցէ՛ք»։ Անոր ալ ըսաւ. «Նայէ՛, քու անօրէնութիւնդ վրայէդ վերցուցի ու քեզի պատուական զգեստներ պիտի հագցնեմ»։
Պատասխանի ետ եւ ասէ ցայնոսիկ որ կային առաջի նորա. Ի բաց արարէք զհանդերձս աղտեղիս ի նմանէ: Եւ ասէ ցնա. Ահա բարձի ի քէն զանօրէնութիւնս քո. եւ [31]ագուցէք դմա պճղնաւոր:

3:4: Պատասխանի ետ՝ եւ ասէ ցայնոսիկ որ կային առաջի նորա. ՚Ի բա՛ց արարէք զհանդերձս աղտեղիս ՚ի նմանէ։ Եւ ասէ ցնա. Ահա բարձի՛ ՚ի քէն զանօրէնութիւնս քո. եւ ագուցէ՛ք դմա պճղնաւոր.
4 Հրեշտակը պատասխան տուեց եւ ասաց նրանց, որոնք կանգնած էին նրա առաջ. «Հանեցէ՛ք կեղտոտ հագուստները նրա վրայից»:
4 Հրեշտակը իր առջեւ կայնողներուն խօսեցաւ ու ըսաւ. «Աղտոտ հանդերձները ատոր վրայէն հանեցէ՛ք»։ Անոր ալ ըսաւ. «Նայէ՛, քու անօրէնութիւնդ վրայէդ վերցուցի ու քեզի պատուական զգեստներ պիտի հագցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4 который отвечал и сказал стоявшим перед ним так: снимите с него запятнанные одежды. А ему самому сказал: смотри, Я снял с тебя вину твою и облекаю тебя в одежды торжественные.
3:4 καὶ και and; even ἀπεκρίθη αποκρινομαι respond καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward τοὺς ο the ἑστηκότας ιστημι stand; establish πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him λέγων λεγω tell; declare ἀφέλετε αφαιρεω take away τὰ ο the ἱμάτια ιματιον clothing; clothes τὰ ο the ῥυπαρὰ ρυπαρος filthy ἀπ᾿ απο from; away αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him ἰδοὺ ιδου see!; here I am ἀφῄρηκα αφαιρεω take away τὰς ο the ἀνομίας ανομια lawlessness σου σου of you; your καὶ και and; even ἐνδύσατε ενδυω dress in; wear αὐτὸν αυτος he; him ποδήρη ποδηρης feet
3:4 וַ wa וְ and יַּ֣עַן yyˈaʕan ענה answer וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to הָ hā הַ the עֹמְדִ֤ים ʕōmᵊḏˈîm עמד stand לְ lᵊ לְ to פָנָיו֙ fānāʸw פָּנֶה face לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הָסִ֛ירוּ hāsˈîrû סור turn aside הַ ha הַ the בְּגָדִ֥ים bbᵊḡāḏˌîm בֶּגֶד garment הַ ha הַ the צֹּאִ֖ים ṣṣōʔˌîm צֹאִי filthy מֵ mē מִן from עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to רְאֵ֨ה rᵊʔˌē ראה see הֶעֱבַ֤רְתִּי heʕᵉvˈartî עבר pass מֵ mē מִן from עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon עֲוֹנֶ֔ךָ ʕᵃwōnˈeḵā עָוֹן sin וְ wᵊ וְ and הַלְבֵּ֥שׁ halbˌēš לבשׁ cloth אֹתְךָ֖ ʔōṯᵊḵˌā אֵת [object marker] מַחֲלָצֹֽות׃ maḥᵃlāṣˈôṯ מַחֲלָצֹות robes
3:4. qui respondit et ait ad eos qui stabant coram se dicens auferte vestimenta sordida ab eo et dixit ad eum ecce abstuli a te iniquitatem tuam et indui te mutatoriisWho answered, and said to them that stood before him, saying: Take away the filthy garments from him. And he said to him: Behold I have taken away thy iniquity, and have clothed thee with change of garments.
4. And he answered and spake unto those that stood before him, saying, Take the filthy garments from off him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with rich apparel.
And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment:

3:4 который отвечал и сказал стоявшим перед ним так: снимите с него запятнанные одежды. А ему самому сказал: смотри, Я снял с тебя вину твою и облекаю тебя в одежды торжественные.
3:4
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
τοὺς ο the
ἑστηκότας ιστημι stand; establish
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
ἀφέλετε αφαιρεω take away
τὰ ο the
ἱμάτια ιματιον clothing; clothes
τὰ ο the
ῥυπαρὰ ρυπαρος filthy
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
ἰδοὺ ιδου see!; here I am
ἀφῄρηκα αφαιρεω take away
τὰς ο the
ἀνομίας ανομια lawlessness
σου σου of you; your
καὶ και and; even
ἐνδύσατε ενδυω dress in; wear
αὐτὸν αυτος he; him
ποδήρη ποδηρης feet
3:4
וַ wa וְ and
יַּ֣עַן yyˈaʕan ענה answer
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
הָ hā הַ the
עֹמְדִ֤ים ʕōmᵊḏˈîm עמד stand
לְ lᵊ לְ to
פָנָיו֙ fānāʸw פָּנֶה face
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
הָסִ֛ירוּ hāsˈîrû סור turn aside
הַ ha הַ the
בְּגָדִ֥ים bbᵊḡāḏˌîm בֶּגֶד garment
הַ ha הַ the
צֹּאִ֖ים ṣṣōʔˌîm צֹאִי filthy
מֵ mē מִן from
עָלָ֑יו ʕālˈāʸw עַל upon
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
רְאֵ֨ה rᵊʔˌē ראה see
הֶעֱבַ֤רְתִּי heʕᵉvˈartî עבר pass
מֵ mē מִן from
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
עֲוֹנֶ֔ךָ ʕᵃwōnˈeḵā עָוֹן sin
וְ wᵊ וְ and
הַלְבֵּ֥שׁ halbˌēš לבשׁ cloth
אֹתְךָ֖ ʔōṯᵊḵˌā אֵת [object marker]
מַחֲלָצֹֽות׃ maḥᵃlāṣˈôṯ מַחֲלָצֹות robes
3:4. qui respondit et ait ad eos qui stabant coram se dicens auferte vestimenta sordida ab eo et dixit ad eum ecce abstuli a te iniquitatem tuam et indui te mutatoriis
Who answered, and said to them that stood before him, saying: Take away the filthy garments from him. And he said to him: Behold I have taken away thy iniquity, and have clothed thee with change of garments.
4. And he answered and spake unto those that stood before him, saying, Take the filthy garments from off him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with rich apparel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:4: Take away the filthy garments - The Jews wore sackcloth in times of public calamity; probably the filthy garments refer to this. Let their clothing be changed. I have turned again their captivity; I will fully restore them, and blot out all their iniquities.
Albert Barnes: Notes on the Bible - 1834
3:4: And He spake to those who stood before Him - the ministering angels who had waited on the Angel of the Lord to do His bidding.
See, I have caused thine iniquity to pass from thee - The pardoning words of the Lord to David by Nathan, "The Lord too hath put away thy sin" Sa2 12:13. "And clothe thee with change of raiment, that is, such as were taken off and reserved for great occasions. As the filthy garments were not necessarily other than the high priest's vesture, symbolically defiled through the sins of the people, so neither need these be other than the priestly garments in their purity and freshness. The words imply the condition, not the nature of the vestment. (Cyril: "The high priest having been thus taken to represent the whole people, the filthy garments would be no unclear symbol of the wickedness of the people. For clad, as it were, with their sins, with the ill-effaceable spot of ungodliness, they abode in captivity, subject to retribution, paying the penalty of their unholy deeds. But when God had pity on them, He bade them be freed from their defilements, and in a manner re-clad with justifying grace. He indicates to them the end of their toils. For where remission of sin is, there follows of necessity freedom from the evils brought through sin." He adds that a clean mitre should be put upon his head, (Cyril), "that so we might understand that the glory of the priesthood ever, in a sort, concurs with the condition of the people. For the boast of the priesthood is the purity of those in their charge. As then when the people was in sin, the raiment of the priest also was in a manner defiled, so if it were again well-approved, pure and bright is the fashion of the priesthood, and free its access to God. So the inspired Paul having ministered to the Gentiles the Gospel of Christ, seeing them advancing in graces, writes, "By your boast, brethren, which I have in Christ Jesus" Co1 15:31, and, "my joy and crown" Phi 4:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: those: Zac 3:1, Zac 3:7; Kg1 22:19; Isa 6:2, Isa 6:3; Luk 1:19; Rev 5:11
Take: Isa 43:25; Eze 36:25; Gal 3:27, Gal 3:28; Phi 3:7-9; Rev 7:14
I have: Sa2 12:13; Psa 32:1, Psa 32:2, Psa 51:9; Isa 6:5-7; Joh 1:29; Rom 6:23; Heb 8:12
and I will: Isa 61:3, Isa 61:10; Luk 15:22; Rom 3:22; Co1 6:11; Co2 5:21; Col 3:10; Rev 19:7
Geneva 1599
3:4 And he answered and spoke to those that stood before him, saying, Take away the (e) filthy garments from him. And to him he said, Behold, I have (f) caused thy iniquity to pass from thee, and I will clothe thee with change of raiment.
(e) See Zech 3:3
(f) He shows of what apparel he speaks, which is, when our filthy sins are taken away, and we are clothed with God's mercies, which refers to the spiritual restitution.
John Gill
3:4 And he answered, and spake,.... That is, the Angel of the Lord, before whom Joshua stood, answered to the accusations of Satan, and the entreaties of Joshua: and spake
unto those that stood before him; not the fellows that sat before Joshua, Zech 3:8 for the priests, who were Joshua's fellows, could not take away sin; nor indeed can ministers of the Gospel, only ministerially or declaratively, as instruments, in bringing the good news of pardon to the comfort of distressed minds; whom the ministering angels may here represent, that stood before Christ the Archangel, the Head of all principalities and powers, and who are ministering spirits to him; and so the Targum paraphrases it,
"and he said to them who ministered before him;''
who, though they can not expiate sin, or make atonement for it, may bring the tidings of pardon to a poor fallen believer:
saying, Take away the filthy garments from him; it may be observed, that the garments of the priests were to be new and fair, according to the Jewish canons (i); and if they became filthy, they did not whiten them, nor wash them, but left them for threads (or wicks of candles), and put on new; and so orders are here given not to wash the filthy garments of Joshua, but to take them away: it is not, take him, Satan, the address is not to him; nor angels, who are spoken to, take away this filthy creature from me, I can not bear the sight of him; but take away his sins, not the being, power, or sense of them; nor does it signify making atonement for them, or removing them out of the sight of justice; but a taking them away out of Joshua's sight, and giving him a sense of pardon, a comfortable view of it, in which angels and ministers of the word may be assisting; see Is 6:6 and is effectually done, when Christ, who has power to forgive sin, makes an application of forgiving grace himself, as follows:
and unto him he said; that is, the Angel of the Lord said to Joshua:
Behold, I have caused thine iniquity to pass from thee; which shows that he had sinned, and interprets the filthy garments he was clothed with: Christ took his iniquity upon himself, bore and made satisfaction for it, and removed it as far from him as the east from the west; and now caused the guilt of it to pass from his conscience, and gave him a comfortable view of the free and full pardon of it. The word "behold" is prefixed to this declaration of pardon, to ascertain the truth of it, to fix his attention to it, and raise his admiration at it:
and I will clothe thee with change of raiment; garments to put on and off; for, in those hot countries, they used to shift their garments often; and these do not design priestly garments, such as the high priest put on, on the day of atonement, when he put off his common garments, and, having done his work, shifted again, Lev 16:23 such change of garments the high priest, indeed, had; and so had the common priests; for they did not wear the same garments, when out of service, as when in it; See Gill on Ezek 42:14, Ezek 44:19; but priestly garments seem rather to be intended in the following verses, which were put on along with the mitre: change of raiment here rather signify such as used to be wore on festivals and holy days, rich, valuable, precious garments; such as men wore when they went abroad, and appeared in company, and upon return home put off again; and especially clean neat garments, as some render the word (k), in opposition to filthy ones Joshua was clothed with: when arraigned persons put on sordid garments, they were said, "moutare vestem", to change their apparel; but here clean, instead of filthy garments, are called change of raiment with great propriety; and a happy exchange is this indeed! The word is in the plural number, and may point at more garments than one, different suits of apparel, with which changes might be frequently made, both for delight and refreshment; and may have regard to the several garments of believers in Christ, of all good men, partakers of the grace of God: they have the garment of an outward holy conversation, which they are to watch and keep, lest they walk naked; and which, as it is often spotted with sin, they wash and make white in the blood of the Lamb: and there is the integrity and faithfulness of the saints in the performance of their duty, in their several stations of life; and especially of those in public office, in the discharge of that; who, as Job, put on righteousness, and it clothes them, and judgment is as a robe and diadem to them, Job 29:14 and there is the garment of internal holiness, the new man, consisting of the various graces of the spirit, which is put on as a garment, and makes believers all glorious within; as well as their clothing is of wrought gold, the righteousness of Christ; the principal garment, called the robe of righteousness, and garments of salvation; the best robe, and wedding garment, fine linen, clean and white, which is the righteousness or righteousnesses of the saints, Rev_ 19:8 and so the Targum renders the word here, "with righteousnesses": though, as one change of raiment, or suit of apparel, may be meant, so one sort of righteousness only may be pointed at, even the one obedience of Christ, or his justifying righteousness; which may be so called, to denote the excellency and fulness of it, being sufficient to clothe and justify all the elect of God; like raiment, this is not in the saints, but put upon them, and covers them, and keeps them warm; protects from injuries, and beautifies and adorns: this robe of righteousness Christ has wrought out for his people, and he clothes them with it; it is his gift unto them, and they receive it from him; by which they are freed from all sin and condemnation, and their persons and services are accepted with God.
(i) Maimon. Cele Hamikdash, c. 8. sect. 4, 5. (k) "vestibus aliis", i. e. "puris", Munster; "mundas et pretiosas", Vatablus; "vestes elegantiores et cultiores", Drusius; "vestibus mundioribus", Grotius; "vestibus mundis", Burkius; "significat in genere vestes decoras et pretiosas", ib.
John Wesley
3:4 And he - Christ. Unto those - Ministerial angels. I have caused - What angels could not take away, Christ did; he removed the filth of sin, the guilt and stain of it. With change of raiment - Clean and rich, the emblem of holiness.
Robert Jamieson, A. R. Fausset and David Brown
3:4 those that stood before him--the ministering angels (compare the phrase in 3Kings 10:8; Dan 1:5).
Take away the filthy garments--In Zech 3:9 it is "remove the iniquity of that land"; therefore Joshua represents the land.
from him--literally, "from upon him"; pressing upon him as an overwhelming burden.
change of raiment--festal robes of the high priest, most costly and gorgeous; symbol of Messiah's imputed righteousness (Mt 22:11). The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua (Heb 4:8), the Representative of Israel, the "kingdom of priests" (Ex 19:6); once clad in the filthy garments of our vileness, but being the chosen of the Father (Is 42:1; Is 44:1; Is 49:1-3), He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest (Heb 8:1; Heb 9:24). Then, as the consequence (1Pet 2:5), realized in the Church generally (Lk 15:22; Rev_ 19:8), and in Israel in particular (Is 61:10; compare Is 3:6; Is 66:21).
3:53:5: եւ դի՛ք խոյր սուրբ ՚ի գլուխ դորա։ Եւ եդին խոյր սուրբ ՚ի գլուխ նորա. եւ զգեցուցին նմա հանդերձս։ Եւ հրեշտակ Տեառն կայր[10810], [10810] Ոմանք. ՚Ի գլուխ նորա։ Եւ եդին։
5 Եւ ասաց նրան. «Ահա վերացրի քեզնից քո անօրէնութիւնները: Պարեգօ՛տ հագցրէք նրան եւ սուրբ խո՛յր դրէք նրա գլխին»: Սուրբ խոյր դրեցին նրա գլխին եւ հագուստ հագցրին նրան:
5 Ու ես ըսի. «Անոր գլուխը մաքուր խոյր թող դնեն»։ Անոր գլուխը մաքուր խոյր դրին ու անոր հանդերձներ հագցուցին ու Տէրոջը հրեշտակը կայներ էր։
եւ դիք`` խոյր սուրբ ի գլուխ դորա: Եւ եդին խոյր սուրբ ի գլուխ նորա, եւ զգեցուցին նմա հանդերձս. եւ հրեշտակ Տեառն կայր:

3:5: եւ դի՛ք խոյր սուրբ ՚ի գլուխ դորա։ Եւ եդին խոյր սուրբ ՚ի գլուխ նորա. եւ զգեցուցին նմա հանդերձս։ Եւ հրեշտակ Տեառն կայր[10810],
[10810] Ոմանք. ՚Ի գլուխ նորա։ Եւ եդին։
5 Եւ ասաց նրան. «Ահա վերացրի քեզնից քո անօրէնութիւնները: Պարեգօ՛տ հագցրէք նրան եւ սուրբ խո՛յր դրէք նրա գլխին»: Սուրբ խոյր դրեցին նրա գլխին եւ հագուստ հագցրին նրան:
5 Ու ես ըսի. «Անոր գլուխը մաքուր խոյր թող դնեն»։ Անոր գլուխը մաքուր խոյր դրին ու անոր հանդերձներ հագցուցին ու Տէրոջը հրեշտակը կայներ էր։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5 И сказал: возложите на голову его чистый кидар. И возложили чистый кидар на голову его и облекли его в одежду; Ангел же Господень стоял.
3:5 καὶ και and; even ἐπίθετε επιτιθημι put on; put another κίδαριν κιδαρις clean; clear ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even περιέβαλον περιβαλλω drape; clothe αὐτὸν αυτος he; him ἱμάτια ιματιον clothing; clothes καὶ και and; even ἐπέθηκαν επιτιθημι put on; put another κίδαριν κιδαρις clean; clear ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master εἱστήκει ιστημι stand; establish
3:5 וָ wā וְ and אֹמַ֕ר ʔōmˈar אמר say יָשִׂ֛ימוּ yāśˈîmû שׂים put צָנִ֥יף ṣānˌîf צָנִיף turban טָהֹ֖ור ṭāhˌôr טָהֹר pure עַל־ ʕal- עַל upon רֹאשֹׁ֑ו rōšˈô רֹאשׁ head וַ wa וְ and יָּשִׂימוּ֩ yyāśîmˌû שׂים put הַ ha הַ the צָּנִ֨יף ṣṣānˌîf צָנִיף turban הַ ha הַ the טָּהֹ֜ור ṭṭāhˈôr טָהֹר pure עַל־ ʕal- עַל upon רֹאשֹׁ֗ו rōšˈô רֹאשׁ head וַ wa וְ and יַּלְבִּשֻׁ֨הוּ֙ yyalbišˈuhû לבשׁ cloth בְּגָדִ֔ים bᵊḡāḏˈîm בֶּגֶד garment וּ û וְ and מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עֹמֵֽד׃ ʕōmˈēḏ עמד stand
3:5. et dixit ponite cidarim mundam super caput eius et posuerunt cidarim mundam super caput eius et induerunt eum vestibus et angelus Domini stabatAnd he said: Put a clean mitre upon his head: and they put a clean mitre upon his head, and clothed him with garments, and the angel of the Lord stood.
5. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments; and the angel of the LORD stood by.
And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by:

3:5 И сказал: возложите на голову его чистый кидар. И возложили чистый кидар на голову его и облекли его в одежду; Ангел же Господень стоял.
3:5
καὶ και and; even
ἐπίθετε επιτιθημι put on; put another
κίδαριν κιδαρις clean; clear
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
περιέβαλον περιβαλλω drape; clothe
αὐτὸν αυτος he; him
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
ἐπέθηκαν επιτιθημι put on; put another
κίδαριν κιδαρις clean; clear
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ὁ ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
εἱστήκει ιστημι stand; establish
3:5
וָ wā וְ and
אֹמַ֕ר ʔōmˈar אמר say
יָשִׂ֛ימוּ yāśˈîmû שׂים put
צָנִ֥יף ṣānˌîf צָנִיף turban
טָהֹ֖ור ṭāhˌôr טָהֹר pure
עַל־ ʕal- עַל upon
רֹאשֹׁ֑ו rōšˈô רֹאשׁ head
וַ wa וְ and
יָּשִׂימוּ֩ yyāśîmˌû שׂים put
הַ ha הַ the
צָּנִ֨יף ṣṣānˌîf צָנִיף turban
הַ ha הַ the
טָּהֹ֜ור ṭṭāhˈôr טָהֹר pure
עַל־ ʕal- עַל upon
רֹאשֹׁ֗ו rōšˈô רֹאשׁ head
וַ wa וְ and
יַּלְבִּשֻׁ֨הוּ֙ yyalbišˈuhû לבשׁ cloth
בְּגָדִ֔ים bᵊḡāḏˈîm בֶּגֶד garment
וּ û וְ and
מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עֹמֵֽד׃ ʕōmˈēḏ עמד stand
3:5. et dixit ponite cidarim mundam super caput eius et posuerunt cidarim mundam super caput eius et induerunt eum vestibus et angelus Domini stabat
And he said: Put a clean mitre upon his head: and they put a clean mitre upon his head, and clothed him with garments, and the angel of the Lord stood.
5. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments; and the angel of the LORD stood by.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Относительно возложения, в частности, чистого кидара на голову первосвященника св. Ефрем делает следующее замечание: "священнику, служившему пред наступлением плена, сказано было: сниму с тебя украшение и кидар (Иез XXI:26), который на главе твоей; теперь же Ангел повелевает, говоря: на главу возвращающегося из плена священника возложить кидар чист" (с. 229).
Adam Clarke: Commentary on the Bible - 1831
3:5: A fair mitre upon his head - To signify that he had renewed to him the office of the high priesthood, which had been defiled and profaned before. The mitre was the bonnet which the high priest put on his head when he entered into the sanctuary, Exo 28:4, etc.
Clothed him with garments - Referring to the vestments of the high priest. The true high priest, who is over the house of God, will establish his office among them, when they shall acknowledge him as their Messiah, and seek redemption in the blood of the sacrifice which he has offered for their sins; and not for theirs only, but for the sins of the whole world.
Albert Barnes: Notes on the Bible - 1834
3:5: And I said, let them set a fair mitre on his head - This seems to have been purposely omitted, in order to leave something, and that, the completion of all, to be done at the intercession of the prophet. The glory and complement of the high priest's sacrificial attire was the mitre with the "holy crown upon it and the plate of prate gold, on which was graven, Holiness to the Lord" Exo 28:36-38; Exo 29:6; which was to "be upon" the high priest's "forehead, that he may bear the iniquity of the holy things which the children of Israel shall hallow in all their holy gifts; which was always to be upon his forehead, that they may be accepted before the Lord." The renewed gift of this was reserved for the intercession of man co-working with God.
And the angel of the Lord standing by - Seeing that all was done aright, and, now that the acquittal was complete, standing to give the charge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: fair: Zac 6:11; Exo 28:2-4, Exo 29:6; Lev 8:6-9; Heb 2:8, Heb 2:9; Rev 4:4, Rev 4:10, Rev 5:8-14
Carl Friedrich Keil and Franz Delitzsch
3:5
At this moment the prophet feels compelled to utter the prayer that they may also put a clean mitre upon Joshua's head, which prayer is immediately granted. The prayer appears at first to be superfluous, inasmuch as the mitre would certainly not be forgotten when the dirty clothes were taken away and the festal dress was put on. Nevertheless, the fact that it is granted shows that it was not superfluous. The meaning of the prayer was hardly that the high priest might be newly attired from head to foot, as Hengstenberg supposes, but is rather connected with the significance of the mitre. Tsânı̄ph is not a turban, such as might be worn by anybody (Koehler), but the headdress of princely persons and kings (Job 29:14; Is 62:3), and is synonymous with mitsnepheth, the technical word for the tiara prescribed for the high priest in the law (Ex. and Lev.), as we may see from Ezek 21:31, where the regal diadem, which is called tsânı̄ph in Is 62:3, is spoken of under the name of mitsnepheth. The turban of the high priest was that portion of his dress in which he carried his office, so to speak, upon his forehead; and the clean turban was the substratum for the golden plate that was fastened upon it, and by which he was described as holy to the Lord, and called to bear the guilt of the children of Israel (Ex 28:38). The prayer for a clean mitre to be put upon his head, may therefore be accounted for from the wish that Joshua should not only be splendidly decorated, but should be shown to be holy, and qualified to accomplish the expiation of the people. Purity, as the earthly type of holiness, forms the foundation for glory. In the actual performance of the matter, therefore, the putting on of the clean mitre is mentioned first, and then the clothing with festal robes. This took place in the presence of the angel of the Lord. That is the meaning of the circumstantial clause, "and the angel of the Lord stood" (ritum tanquam herus imperans, probans et praesentia sua ornans, C. B. Mich.), and not merely that the angel of the Lord, who had hitherto been sitting in the judge's seat, rose up from his seat for the purpose of speaking while the robing was going on (Hofmann, Koehler). עמד does not mean to stand up, but simply to remain standing.
Geneva 1599
3:5 And I said, Let them (g) set a clean mitre upon his head. So they set a clean mitre upon his head, and clothed him with garments. And the angel of the LORD stood by.
(g) The Prophet prays that besides the raiment, the Priest might also have attire for his head accordingly, that is, that the dignity of the priesthood might be perfect: and this was fulfilled in Christ, who was both Priest and King. And here all those are condemned, that can content themselves with any average reformation in religion, seeing the Prophet desires the perfection, and obtains it.
John Gill
3:5 And I said, Let them set a fair mitre upon his head,.... These are either the words of Jehovah the Father, who has all the angels at his command, and can order them to do what he pleases; always regards the intercession of Christ; is ever well pleased with his righteousness, and with his people, as clothed with it; and, where he gives grace, he gives more grace: a man clothed with Christ's righteousness is upon rising ground; he is in the way to great honour and glory: or, as some think, they are the words of the Angel of the Lord, the Messiah, continued, who willed, ordered, and commanded his ministering servants to do this, that Joshua might appear agreeably to the dignity of his office, and look great, as well as clean and neat: or rather they are the words of Zechariah the prophet; and design either the inward thoughts and secret wishes of his mind; or were an humble request of his, and was regarded; who, seeing something wanting to make Joshua a complete high priest, intercedes for it: so one saint rejoices in the restoration of another; and is so far from envying the gifts and graces of the greatest, that he wishes him more:
so they set a fair mitre upon his head; such as the high priest wore; on which was a plate of gold, and on it written "Holiness to the Lord"; and was an emblem of Christ being made sanctification to his people; see Ex 28:4. The mitre was a garment of the high priest, a sort of covering for the head, a cap or turban: it was made of linen, and is called the linen mitre, Lev 16:4 and that which Joshua might have wore before, being stained and foul, it is requested that a "fair" or "clean" (l) one might be set upon his head. It consisted, as the Jewish writers say (m), of sixteen cubits or ells, which were rolled up in the form of a Turkish turban; and has its name in Hebrew from its being thus rolled up. The account Josephus (n) gives of it is, that it was
"a cap or bonnet wore on the head, not rising up in a point, nor encompassing the whole head, but put on little more than the middle of it; and is called "masnaempthes" (it should be "mitznephet"); and is formed in such a manner, as to look like a crown, made of a linen web, like a swath or roller; for it is many times rolled about and sewed;''
and with which Jerom's account of it agrees; who says (o),
"the fourth sort of garment is a round cap or bonnet, such as we see painted on Ulysses, like a globe, circle, or sphere, divided in the middle, and one part set on the head: this we and the Greeks call a "tiara"; the Hebrews, "mitznephet": it has no point at top, nor does it cover the whole head to the hair, but leaves a third part of the forehead uncovered; and so bound with a lace at the back of the head, that it cannot easily fall from it: it is made of fine linen; and is so well covered with a linen cloth, (and which also Josephus takes notice of in the above place), that no traces of the needle appear without.''
Tit hid the seams, and the deformity of them: both the high priest and the common priests wore mitres, as appears from Ex 28:4 and the difference between them, according to the Jewish writers (p), seems chiefly to lie in the manner of rolling and wrapping them: the mitre of the high priest was wrapped about his head, as you roll a broken limb, roll upon roll, and did not rise up to a point, but was flat on his head; but that of the common priests consisted of various folds and rolls; which gradually rose up to a point, as a nightcap, or high crowned hat. Josephus (q) contrary to all other writers, makes the high priest to have two mitres; for he says, he had a cap like to the former, such as all the rest of the priests had, upon which another was sewed, variegated with blue, or a violet colour; which Braunius (r) thinks is a mistake of his, arising from the blue lace, with which the plate of gold, that had engraven on it Holiness to the Lord, was fastened to the mitre; or else that the place is corrupted, or has been interpolated by some other hand; since this would make the high priest to have nine garments, and not eight only; but Fortunatus Scacchus (s) takes the passage to be genuine, and argues from it for another mitre or cap, more worthy of the high priest; and which was peculiar to him, and was very curiously wrought, and on which the celestial globe was figured; and so Josephus says (t), that the cap being made of blue or hyacinth, seemed to signify heaven; for otherwise the name of God would not have been put upon it. The son of Sirach, Ecclesiasticus 45:12 speaks very highly of this covering of the high priest's head, calling it
"a crown of gold upon the mitre, wherein was engraved Holiness, an ornament of honour, a costly work, the desires of the eyes, goodly and beautiful;''
as here a fair mitre:
and clothed him with garments; priestly ones, suitable to his office, which were in all eight; which were the linen breeches; the coat of linen; an embroidered girdle; a robe of blue; an ephod of gold; a breastplate curiously wrought, in which were the Urim and Thummim; a mitre of fine linen, and a plate of pure gold on it, Lev 8:7 and on the day of atonement he wore the four following extraordinary garments, breeches, coat, girdle, and mitre all of linen, Lev 16:4 (u); all which were typical of the clothing of believers by Christ, by whom they are made priests unto God: "and clothed him with garments"; priestly robes, suitable to his office:
and the Angel of the Lord stood by; to see all done according to his order; and not as a mere spectator, for he was concerned in clothing him himself; and he still stood to denote his constant care of Joshua, and his regard to him, and as having something more to say to him, as follows:
(l) , Sept.; "cidarim mundam", V. L. Pagninus, Montanus, &c. Targum. (m) Maimon. Cele Hamikdash, c. 8. sect. 19. (n) Antiqu. l. 3. c. 7. sect. 3. (o) De Vestitu Sacerdotum ad Fabiolam, fol. 19. I. (p) Maimon. Cele Hamikdash, c. 8. sect. 2. Aben Ezra in Exod. xxviii. 36. (q) Ut supra, (Antiqu. l. 3. c. 7.) sect. 6. (r) De Vestitu Sacerdot. Hebr. l. 2. c. 21. p. 795. (s) Sacr. Elaeochrism. Myroth. l. 3. c. 39. p. 995. Vid. Solerium de Pileo, sect. 12. p. 257. (t) Ut supra, (Antiqu. l. 3. c. 7.) sect 7. (u) Maimon Cele Hamikdash, c. 8. sect. 1, 2, 3.
John Wesley
3:5 I said - Zechariah takes the boldness to desire that for Joshua, which might add to his authority, and he asks the thing of Christ. A fair mitre - The proper ornament for the head of the high - priest. With garments - All the garments which appertained to the high priest. The angel - Christ.
Robert Jamieson, A. R. Fausset and David Brown
3:5 And I said--Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priesthood would be fully restored, namely, the putting the miter or priestly turban on Joshua: its fair color symbolizing the official purity of the order restored. He does not command, but prays; not "Set," but "Let them set." Vulgate and Syriac version read it, "He then said," which is the easier reading; but the very difficulty of the present Hebrew reading makes it less likely to come from a modern corrector of the text.
angel of . . . Lord stood by--the Divine Angel had been sitting (the posture of a judge, Dan 7:9); now He "stands" to see that Zechariah's prayer be executed, and then to give the charge (Zech 3:6-7).
3:63:6: եւ դնէր վկայութիւն հրեշտակն Տեառն ընդ Յեսուայ՝ եւ ասէր.
6 Տիրոջ Հրեշտակը կանգնած էր: Տիրոջ Հրեշտակը վկայութիւն տուեց Յեսուին եւ ասաց.
6 Տէրոջը հրեշտակը Յեսուին վկայութիւն ըրաւ ու ըսաւ. «Զօրքերու Տէրը այսպէս կ’ըսէ.
Եւ դնէր վկայութիւն հրեշտակն Տեառն ընդ Յեսուայ եւ ասէր:

3:6: եւ դնէր վկայութիւն հրեշտակն Տեառն ընդ Յեսուայ՝ եւ ասէր.
6 Տիրոջ Հրեշտակը կանգնած էր: Տիրոջ Հրեշտակը վկայութիւն տուեց Յեսուին եւ ասաց.
6 Տէրոջը հրեշտակը Յեսուին վկայութիւն ըրաւ ու ըսաւ. «Զօրքերու Տէրը այսպէս կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
3:63:6 И засвидетельствовал Ангел Господень и сказал Иисусу:
3:6 καὶ και and; even διεμαρτύρατο διαμαρτυρομαι protest ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus λέγων λεγω tell; declare
3:6 וַ wa וְ and יָּ֨עַד֙ yyˈāʕaḏ עוד warn, to witness מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בִּ bi בְּ in יהֹושֻׁ֖עַ yhôšˌuₐʕ יְהֹושֻׁעַ Joshua לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
3:6. et contestabatur angelus Domini Iesum dicensAnd the angel of the Lord protested to Jesus, saying:
6. And the angel of the LORD protested unto Joshua, saying,
And the angel of the LORD protested unto Joshua, saying:

3:6 И засвидетельствовал Ангел Господень и сказал Иисусу:
3:6
καὶ και and; even
διεμαρτύρατο διαμαρτυρομαι protest
ὁ ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
λέγων λεγω tell; declare
3:6
וַ wa וְ and
יָּ֨עַד֙ yyˈāʕaḏ עוד warn, to witness
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בִּ bi בְּ in
יהֹושֻׁ֖עַ yhôšˌuₐʕ יְהֹושֻׁעַ Joshua
לֵ lē לְ to
אמֹֽר׃ ʔmˈōr אמר say
3:6. et contestabatur angelus Domini Iesum dicens
And the angel of the Lord protested to Jesus, saying:
6. And the angel of the LORD protested unto Joshua, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:6: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: the: Zac 3:1; Gen 22:15, Gen 22:16, Gen 28:13-17, Gen 48:15, Gen 48:16; Exo 23:20, Exo 23:21; Isa 63:9; Hos 12:4; Act 7:35-38
protested: Jer 11:7
Carl Friedrich Keil and Franz Delitzsch
3:6
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. Zech 3:6. "And the angel of the Lord testified to Joshua, and said, Zech 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. Zech 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). Zech 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. Zech 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 Zech 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 Zech 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 (Jn 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 Zech 3:8 and Zech 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 Zech 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 Zech 3:9, are unmistakeably a continuation and further explanation of the words, "for behold I will bring forth my servant Zemach," in Zech 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; Ps 118:10-12; Ps 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. Is 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 Ex 4:21; Is 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 Zeph 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 Ezek 34:23-24; Ezek 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 Zech 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 Zech 6:12; there shemō is needed for the sake of the sense, as in 1Kings 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 Is 11:1-2; Is 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 Is 52:13 and Is 53:11 (cf. Is 42:1; Is 49:3), or formed after "my servant David" in Ezek 34:24; Ezek 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 Ezek 37:9, furnishes no satisfactory reason for deducing ‛abhdı̄ tsemach pre-eminently from Is 53:1-12. For in Zech 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 Ps 33:18; Ps 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 Is 28:16 and Ps 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 3Kings 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 (Zech 4:10), they are the sevenfold radiations of the Spirit of Jehovah (after Is 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. Ezek 28:9, Ezek 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 3Kings 5:5, and with which the vision closes. The next vision shows the glory of the purified church.
John Gill
3:6 And the Angel of the Lord protested unto Joshua, saying. He not only gave his word, but annexed his oath; he called as it were heaven and earth to witness; and this he did to confirm the faith of Joshua in the promises he was about to make, as well as in the blessings of grace bestowed upon him; as the pardon of his sins, the justification of his person, and acceptance with God.
John Wesley
3:6 Protested - Solemnly declared.
Robert Jamieson, A. R. Fausset and David Brown
3:6 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.
3:73:7: Ա՛յսպէս ասէ Տէր ամենակալ. Եթէ ՚ի ճանապարհս իմ գնասցես, եւ զհրամանս իմ պահեսցես, դո՛ւ դատեսցիս զտուն իմ. եւ եթէ պահեսցես զսրահս իմ, տա՛ց քեզ որ շրջիցին ՚ի մէջ դոցա որ կա՛նդ աւադիկ[10811]։ [10811] Ոմանք. Եւ եթէ պահես զսրահ... որ կան աւադիկ։
7 այսպէս ասաց Ամենակալ Տէրը. “ Եթէ իմ ճանապարհներով գնաս եւ պահես իմ հրամանները, դու կը լինես դատաւորը իմ Տան. եւ եթէ պահես իմ գաւիթները, քեզ կը դարձնեմ մէկը նրանցից, որոնք ահա շրջում են դրանց մէջ:
7 ‘Եթէ իմ ճամբաներուս մէջ քալես ու իմ հրամաններս պահես, այն ատեն դուն իմ տունս պիտի կառավարես եւ իմ սրահներս պիտի պահես։ Քեզի այս ներկաներուն մէջէն գործակիցներ* պիտի տամ’։
Այսպէս ասէ Տէր ամենակալ. Եթէ ի ճանապարհս իմ գնասցես, եւ զհրամանս իմ պահեսցես, դու դատեսցիս զտուն իմ. եւ [32]եթէ պահեսցես զսրահս իմ, եւ տաց քեզ [33]որ շրջիցին ի մէջ դոցա որ կանդ աւադիկ:

3:7: Ա՛յսպէս ասէ Տէր ամենակալ. Եթէ ՚ի ճանապարհս իմ գնասցես, եւ զհրամանս իմ պահեսցես, դո՛ւ դատեսցիս զտուն իմ. եւ եթէ պահեսցես զսրահս իմ, տա՛ց քեզ որ շրջիցին ՚ի մէջ դոցա որ կա՛նդ աւադիկ[10811]։
[10811] Ոմանք. Եւ եթէ պահես զսրահ... որ կան աւադիկ։
7 այսպէս ասաց Ամենակալ Տէրը. “ Եթէ իմ ճանապարհներով գնաս եւ պահես իմ հրամանները, դու կը լինես դատաւորը իմ Տան. եւ եթէ պահես իմ գաւիթները, քեզ կը դարձնեմ մէկը նրանցից, որոնք ահա շրջում են դրանց մէջ:
7 ‘Եթէ իմ ճամբաներուս մէջ քալես ու իմ հրամաններս պահես, այն ատեն դուն իմ տունս պիտի կառավարես եւ իմ սրահներս պիտի պահես։ Քեզի այս ներկաներուն մէջէն գործակիցներ* պիտի տամ’։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:7 так говорит Господь Саваоф: если ты будешь ходить по Моим путям и если будешь на страже Моей, то будешь судить дом Мой и наблюдать за дворами Моими. Я дам тебе ходить между сими, стоящими здесь.
3:7 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἐὰν εαν and if; unless ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey μου μου of me; mine πορεύῃ πορευομαι travel; go καὶ και and; even ἐὰν εαν and if; unless τὰ ο the προστάγματά προσταγμα of me; mine φυλάξῃς φυλασσω guard; keep καὶ και and; even σὺ συ you διακρινεῖς διακρινω discriminate; doubt τὸν ο the οἶκόν οικος home; household μου μου of me; mine καὶ και and; even ἐὰν εαν and if; unless διαφυλάξῃς διαφυλασσω guard thoroughly / carefully καί και and; even γε γε in fact τὴν ο the αὐλήν αυλη courtyard; fold μου μου of me; mine καὶ και and; even δώσω διδωμι give; deposit σοι σοι you ἀναστρεφομένους αναστρεφω overturn; turn up / back ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the ἑστηκότων ιστημι stand; establish τούτων ουτος this; he
3:7 כֹּה־ kō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service אִם־ ʔim- אִם if בִּ bi בְּ in דְרָכַ֤י ḏᵊrāḵˈay דֶּרֶךְ way תֵּלֵךְ֙ tēlēḵ הלך walk וְ wᵊ וְ and אִ֣ם ʔˈim אִם if אֶת־ ʔeṯ- אֵת [object marker] מִשְׁמַרְתִּ֣י mišmartˈî מִשְׁמֶרֶת guard-post תִשְׁמֹ֔ר ṯišmˈōr שׁמר keep וְ wᵊ וְ and גַם־ ḡam- גַּם even אַתָּה֙ ʔattˌā אַתָּה you תָּדִ֣ין tāḏˈîn דין judge אֶת־ ʔeṯ- אֵת [object marker] בֵּיתִ֔י bêṯˈî בַּיִת house וְ wᵊ וְ and גַ֖ם ḡˌam גַּם even תִּשְׁמֹ֣ר tišmˈōr שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] חֲצֵרָ֑י ḥᵃṣērˈāy חָצֵר court וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give לְךָ֙ lᵊḵˌā לְ to מַהְלְכִ֔ים mahlᵊḵˈîm מַהֲלָךְ passage בֵּ֥ין bˌên בַּיִן interval הָ hā הַ the עֹמְדִ֖ים ʕōmᵊḏˌîm עמד stand הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
3:7. haec dicit Dominus exercituum si in viis meis ambulaveris et custodiam meam custodieris tu quoque iudicabis domum meam et custodies atria mea et dabo tibi ambulantes de his qui nunc hic adsistuntThus saith the Lord of hosts: If thou wilt walk in my ways, and keep my charge, thou also shalt judge my house, and shalt keep my courts, and I will give thee some of them that are now present here to walk with thee.
7. Thus saith the LORD of hosts: If thou wilt walk in my ways, and if thou wilt keep my charge, then thou also shalt judge my house, and shalt also keep my courts, and I will give thee a place of access among these that stand by.
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:

3:7 так говорит Господь Саваоф: если ты будешь ходить по Моим путям и если будешь на страже Моей, то будешь судить дом Мой и наблюдать за дворами Моими. Я дам тебе ходить между сими, стоящими здесь.
3:7
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἐὰν εαν and if; unless
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
μου μου of me; mine
πορεύῃ πορευομαι travel; go
καὶ και and; even
ἐὰν εαν and if; unless
τὰ ο the
προστάγματά προσταγμα of me; mine
φυλάξῃς φυλασσω guard; keep
καὶ και and; even
σὺ συ you
διακρινεῖς διακρινω discriminate; doubt
τὸν ο the
οἶκόν οικος home; household
μου μου of me; mine
καὶ και and; even
ἐὰν εαν and if; unless
διαφυλάξῃς διαφυλασσω guard thoroughly / carefully
καί και and; even
γε γε in fact
τὴν ο the
αὐλήν αυλη courtyard; fold
μου μου of me; mine
καὶ και and; even
δώσω διδωμι give; deposit
σοι σοι you
ἀναστρεφομένους αναστρεφω overturn; turn up / back
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
ἑστηκότων ιστημι stand; establish
τούτων ουτος this; he
3:7
כֹּה־ kō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service
אִם־ ʔim- אִם if
בִּ bi בְּ in
דְרָכַ֤י ḏᵊrāḵˈay דֶּרֶךְ way
תֵּלֵךְ֙ tēlēḵ הלך walk
וְ wᵊ וְ and
אִ֣ם ʔˈim אִם if
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁמַרְתִּ֣י mišmartˈî מִשְׁמֶרֶת guard-post
תִשְׁמֹ֔ר ṯišmˈōr שׁמר keep
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אַתָּה֙ ʔattˌā אַתָּה you
תָּדִ֣ין tāḏˈîn דין judge
אֶת־ ʔeṯ- אֵת [object marker]
בֵּיתִ֔י bêṯˈî בַּיִת house
וְ wᵊ וְ and
גַ֖ם ḡˌam גַּם even
תִּשְׁמֹ֣ר tišmˈōr שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
חֲצֵרָ֑י ḥᵃṣērˈāy חָצֵר court
וְ wᵊ וְ and
נָתַתִּ֤י nāṯattˈî נתן give
לְךָ֙ lᵊḵˌā לְ to
מַהְלְכִ֔ים mahlᵊḵˈîm מַהֲלָךְ passage
בֵּ֥ין bˌên בַּיִן interval
הָ hā הַ the
עֹמְדִ֖ים ʕōmᵊḏˌîm עמד stand
הָ hā הַ the
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
3:7. haec dicit Dominus exercituum si in viis meis ambulaveris et custodiam meam custodieris tu quoque iudicabis domum meam et custodies atria mea et dabo tibi ambulantes de his qui nunc hic adsistunt
Thus saith the Lord of hosts: If thou wilt walk in my ways, and keep my charge, thou also shalt judge my house, and shalt keep my courts, and I will give thee some of them that are now present here to walk with thee.
7. Thus saith the LORD of hosts: If thou wilt walk in my ways, and if thou wilt keep my charge, then thou also shalt judge my house, and shalt also keep my courts, and I will give thee a place of access among these that stand by.
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Adam Clarke: Commentary on the Bible - 1831
3:7: If thou wilt walk in my ways - If ye, Israelites, priests and people, now restored to your own land, will walk in my ways, etc., ye shall be a part of my family; and have places - mansions - in eternal glory, with all them that are sanctified.
Albert Barnes: Notes on the Bible - 1834
3:7: If thou wilt walk in My ways and if thou wilt keep My charge - Both of these are expressions, dating from the Pentateuch, for holding on in the way of life, well-pleasing to God and keeping the charge given by God. It was the injunction of the dying David to Solomon, "Keep the charge of the Lord thy God, to walk in His ways, to keep His statutes ..." Kg1 2:3.
Then shalt thou also judge My house - Judgment, in the place of God, was part of the high priest's office Deu 17:9-13; Deu 19:17; Mal 2:7. Yet these judgments also were given in the house of God. The cause was directed to be brought to God, and He through His priests judged it. Both then may be comprehended in the world, the oversight of the people itself and the judgment of all causes brought to it. Jonathan: "Thou shalt judge those who minister in the house of My sanctuary."
And I will give thee place to walk among those who stand by - that is, among the ministering spirits, who were "standing before the Angel of the Lord" Zac 3:4. This can be fully only after death, when the saints shall be received among the several choirs of angels. Jonathan: "In the resurrection of the dead I will Rev_ive thee and give thee feet walking among these Seraphim." Even in this this since "our conversation is in heaven" Phi 3:20, and the life of priests should be an angel-life, it may mean, that he should have free access to God, his soul in heaven, while his body was on this earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: if thou wilt keep: Gen 26:5; Lev 8:35, Lev 10:3; Kg1 2:3; Ch1 23:32; Eze 44:8, Eze 44:15, Eze 44:16, Eze 48:11; Ti1 6:13, Ti1 6:14; Ti2 4:1, Ti2 4:2
charge: or, ordinance
judge: Deu 17:8-13; Sa1 2:28-30; Jer 15:19-21; Mal 2:5-7; Mat 19:28; Luk 22:30; Co1 6:2, Co1 6:3; Rev 3:21
I will: Zac 1:8-11, Zac 4:14, Zac 6:5; Luk 20:35, Luk 20:36; Joh 14:2; Heb 12:22, Heb 12:23; Rev 5:9-14
places: Heb. walks, Rev 3:4, Rev 3:5
Geneva 1599
3:7 Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also (h) judge my house, and shalt also keep my (i) courts, and I will give thee places to walk among (k) these that stand by.
(h) That is, have rule and government in my Church, as your predecessors have had.
(i) By which he means to have the whole charge and ministry of the Church.
(k) That is, the angels, who represented the whole number of the faithful: signifying that all the godly would willingly receive him.
John Gill
3:7 Thus saith the Lord of hosts,.... For this Angel was no other than the Lord of armies in heaven and in earth:
If thou wilt walk in my ways; prescribed in the word of God, moral, ceremonial, and evangelical; in Christ the grand way, and indeed the only way of salvation; and in the paths of faith, truth, righteousness, and holiness; in the ways of God's commandments, which are pleasant, and attended with peace; such a walk and conversation, and such obedience, the grace of God teaches, and obliges to:
and if thou wilt keep my charge; the things he gave in charge, all his commands and ordinances, particularly such as belonged to the priestly office and Levitical service; see Num 3:7 all which might be expected after so many favours granted:
then thou shall also judge my house, and shalt also keep my courts: preside in the temple, be governor in it, and have the care of all the courts belonging to the people and the priests, and the advantages arising from thence. The meaning is, that whereas the office of the priesthood was in disuse through the captivity, and was become contemptible through the sins of the priests, it should now be restored to its former honour and glory: to have a place in the house of God, the church, is a great honour, and still more to be a governor and ruler in it:
and I will give thee places to walk among those that stand by; either among fellow priests, or fellow saints; or rather among the angels that stood before the Angel of the Lord, and ministered to him; signifying that he should enjoy their company, be like unto then, and join in service with them in heaven, in a future state: and "walking places" among them denote the pleasures of the heavenly state, as well, as the safety and glory of it; see Is 57:2. The Targum very agreeably paraphrases the words thus,
"and in the resurrection or quickening of the dead, I will raise or quicken thee; and I will give thee feet walking among these seraphim.''
The allusion is to those walks that were in the temple, such as Christ walked in, Jn 10:23 and the pavement in Ezekiel's temple, Ezek 40:17.
John Wesley
3:7 My charge - The special charge and office of the high - priest. Judge - Be ruler in the temple, and in the things that pertain to the worship of God there. Keep - Not as a servant, but as the chief, on whom others wait, and at last thou shalt have place among my angels.
Robert Jamieson, A. R. Fausset and David Brown
3:7 God's choice of Jerusalem (Zech 3:2) was unto its sanctification (Jn 15:16; Rom 8:29); hence the charge here which connects the promised blessing with obedience.
my charge--the ordinances, ritual and moral (Num 3:28, Num 3:31-32, Num 3:38; Josh 1:7-9; 3Kings 2:3; Ezek 44:16).
judge my house--Thou shalt long preside over the temple ceremonial as high priest (Lev 10:10; Ezek 44:23; Mal 2:7) [GROTIUS]. Or, rule over My house, that is, My people [MAURER] (Num 12:7; Hos 8:1). We know from Deut 17:9 that the priest judged cases. He was not only to obey the Mosaic institute himself, but to see that it was obeyed by others. God's people are similarly to exercise judgment hereafter, as the reward of their present faithfulness (Dan 7:18, Dan 7:22; Lk 19:17; 1Cor 6:2); by virtue of their royal priesthood (Rev_ 1:6).
keep my courts--guard My house from profanation.
places to walk--free ingress and egress (1Kings 18:16; 3Kings 3:7; 3Kings 15:17), so that thou mayest go through these ministering angels who stand by Jehovah (Zech 4:14; Zech 6:5; 3Kings 22:19) into His presence, discharging thy priestly function. In Ezek 42:4 the same Hebrew word is used of a walk before the priests' chambers in the future temple. Zechariah probably refers here to such a walk or way; Thou shalt not merely walk among priests like thyself, as in the old temple walks, but among the very angels as thine associates. HENGSTENBERG translates, "I will give thee guides (from) among these," &c. But there is no "from" in the Hebrew; English Version is therefore better. Priests are called angels or "messengers" (Mal 2:7); they are therefore thought worthy to be associated with heavenly angels. So these latter are present at the assemblies of true Christian worshippers (1Cor 11:10; compare Eccles 5:6; Eph 3:10; Rev_ 22:9).
3:83:8: Բայց լո՛ւր Յեսու քահանայ մեծ, դո՛ւ եւ մերձաւորք քո որ նստինդ առաջի քո. զի արք կիւսահմա՛յք են։ Զի ահաւասիկ ես ածեմ զծառայ իմ զԾագումն[10812]։ [10812] Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ կիւսահմայք, նշանակին՝ հրաշագէտք. զոր եւ այլ ոմանք ՚ի ներքս առեալ յաւելուն ՚ի բնաբանին. ըստ որում ունի եւ Ոսկան։
8 Բայց լսի՛ր, Յեսու մե՛ծ քահանայ, դո՛ւ եւ քո մերձաւորները, որ նստած են քո առաջ, քանզի նրանք գիտակ կանխատես մարդիկ են:
8 Հիմա մտի՛կ ըրէք, ո՛վ Յեսու մեծ քահանայ, դուն ու քու առջեւդ նստող բարեկամներդ, քանզի անոնք իբր նշան տրուած մարդիկ են։ Վասն զի ահա ես իմ ծառաս Շառաւիղը պիտի բերեմ։
Բայց լուր, Յեսու քահանայ մեծ, դու եւ մերձաւորք քո որ նստինդ առաջի քո. զի արք [34]կիւսահմայք`` են, զի ահաւասիկ ես ածեմ զծառայ իմ [35]զԾագումն:

3:8: Բայց լո՛ւր Յեսու քահանայ մեծ, դո՛ւ եւ մերձաւորք քո որ նստինդ առաջի քո. զի արք կիւսահմա՛յք են։ Զի ահաւասիկ ես ածեմ զծառայ իմ զԾագումն[10812]։
[10812] Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ կիւսահմայք, նշանակին՝ հրաշագէտք. զոր եւ այլ ոմանք ՚ի ներքս առեալ յաւելուն ՚ի բնաբանին. ըստ որում ունի եւ Ոսկան։
8 Բայց լսի՛ր, Յեսու մե՛ծ քահանայ, դո՛ւ եւ քո մերձաւորները, որ նստած են քո առաջ, քանզի նրանք գիտակ կանխատես մարդիկ են:
8 Հիմա մտի՛կ ըրէք, ո՛վ Յեսու մեծ քահանայ, դուն ու քու առջեւդ նստող բարեկամներդ, քանզի անոնք իբր նշան տրուած մարդիկ են։ Վասն զի ահա ես իմ ծառաս Շառաւիղը պիտի բերեմ։
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3:83:8 Выслушай же, Иисус, иерей великий, ты и собратия твои, сидящие перед тобою, мужи знаменательные: вот, Я привожу раба Моего, ОТРАСЛЬ.
3:8 ἄκουε ακουω hear δή δη in fact Ἰησοῦ ιησους Iēsous; Iisus ὁ ο the ἱερεὺς ιερευς priest ὁ ο the μέγας μεγας great; loud σὺ συ you καὶ και and; even οἱ ο the πλησίον πλησιον near; neighbor σου σου of you; your οἱ ο the καθήμενοι καθημαι sit; settle πρὸ προ before; ahead of προσώπου προσωπον face; ahead of σου σου of you; your διότι διοτι because; that ἄνδρες ανηρ man; husband τερατοσκόποι τερατοσκοπος be διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἄγω αγω lead; pass τὸν ο the δοῦλόν δουλος subject μου μου of me; mine Ἀνατολήν ανατολη.1 Anatolē; Anatoli
3:8 שְֽׁמַֽע־ šᵊˈmˈaʕ- שׁמע hear נָ֞א nˈā נָא yeah יְהֹושֻׁ֣עַ׀ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua הַ ha הַ the כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest הַ ha הַ the גָּדֹ֗ול ggāḏˈôl גָּדֹול great אַתָּה֙ ʔattˌā אַתָּה you וְ wᵊ וְ and רֵעֶ֨יךָ֙ rēʕˈeʸḵā רֵעַ fellow הַ ha הַ the יֹּשְׁבִ֣ים yyōšᵊvˈîm ישׁב sit לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face כִּֽי־ kˈî- כִּי that אַנְשֵׁ֥י ʔanšˌê אִישׁ man מֹופֵ֖ת môfˌēṯ מֹופֵת sign הֵ֑מָּה hˈēmmā הֵמָּה they כִּֽי־ kˈî- כִּי that הִנְנִ֥י hinnˌî הִנֵּה behold מֵבִ֛יא mēvˈî בוא come אֶת־ ʔeṯ- אֵת [object marker] עַבְדִּ֖י ʕavdˌî עֶבֶד servant צֶֽמַח׃ ṣˈemaḥ צֶמַח sprout
3:8. audi Iesu sacerdos magne tu et amici tui qui habitant coram te quia viri portendentes sunt ecce enim ego adducam servum meum orientemHear, O Jesus thou high priest, thou and thy friends that dwell before thee, for they are portending men: for behold, I WILL BRING MY SERVANT THE ORIENT.
8. Hear now, O Joshua the high priest, thou and thy fellows that sit before thee; for they are men which are a sign: for, behold, I will bring forth my servant the Branch.
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:

3:8 Выслушай же, Иисус, иерей великий, ты и собратия твои, сидящие перед тобою, мужи знаменательные: вот, Я привожу раба Моего, ОТРАСЛЬ.
3:8
ἄκουε ακουω hear
δή δη in fact
Ἰησοῦ ιησους Iēsous; Iisus
ὁ ο the
ἱερεὺς ιερευς priest
ὁ ο the
μέγας μεγας great; loud
σὺ συ you
καὶ και and; even
οἱ ο the
πλησίον πλησιον near; neighbor
σου σου of you; your
οἱ ο the
καθήμενοι καθημαι sit; settle
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
σου σου of you; your
διότι διοτι because; that
ἄνδρες ανηρ man; husband
τερατοσκόποι τερατοσκοπος be
διότι διοτι because; that
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἄγω αγω lead; pass
τὸν ο the
δοῦλόν δουλος subject
μου μου of me; mine
Ἀνατολήν ανατολη.1 Anatolē; Anatoli
3:8
שְֽׁמַֽע־ šᵊˈmˈaʕ- שׁמע hear
נָ֞א nˈā נָא yeah
יְהֹושֻׁ֣עַ׀ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
הַ ha הַ the
כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest
הַ ha הַ the
גָּדֹ֗ול ggāḏˈôl גָּדֹול great
אַתָּה֙ ʔattˌā אַתָּה you
וְ wᵊ וְ and
רֵעֶ֨יךָ֙ rēʕˈeʸḵā רֵעַ fellow
הַ ha הַ the
יֹּשְׁבִ֣ים yyōšᵊvˈîm ישׁב sit
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
כִּֽי־ kˈî- כִּי that
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
מֹופֵ֖ת môfˌēṯ מֹופֵת sign
הֵ֑מָּה hˈēmmā הֵמָּה they
כִּֽי־ kˈî- כִּי that
הִנְנִ֥י hinnˌî הִנֵּה behold
מֵבִ֛יא mēvˈî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
עַבְדִּ֖י ʕavdˌî עֶבֶד servant
צֶֽמַח׃ ṣˈemaḥ צֶמַח sprout
3:8. audi Iesu sacerdos magne tu et amici tui qui habitant coram te quia viri portendentes sunt ecce enim ego adducam servum meum orientem
Hear, O Jesus thou high priest, thou and thy friends that dwell before thee, for they are portending men: for behold, I WILL BRING MY SERVANT THE ORIENT.
8. Hear now, O Joshua the high priest, thou and thy fellows that sit before thee; for they are men which are a sign: for, behold, I will bring forth my servant the Branch.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. В заключение дается обетование, относящееся к предмету чаяний всего Израиля. Иисусу и его собратьям священникам предрекается о явлении раба Божия, имя которому Отрасль. Этим именем обозначается, конечно, Мессия. Но исследователи отрицательного направления пытаются доказать, что в III:8: назван Отраслью Зоровавель (и только он); Зеллин, напр., рассуждает: по IV:9: основателем и строителем храма представляется Зоровавель, а по VI:13: - Отрасль: отсюда тождество Зоровавеля и Отрасли не может подлежать сомнению (And. II:7:7). Это толкование, при котором оставляется без внимания контекст речи, признать основательным нельзя. Как, напр., согласить с ним выражение следующего стиха: изглажу грех земли сей в один день? Ясно, что изглажение греха земли стоит в непосредственной связи с начертаниями на том камне, который в предыдущем стихе назван Отраслью, с начертаниями, выражающими как достоинство, так и миссию Отрасли. Это выражение совершенно неприменимо к Зоровавелю, но только к Мессии, которого он был прообразом и предком по плоти. Вот чуждое односторонности толкование отношения Зоровавеля ко Христу, в изъяснении Зах IV:9: у св. Кирилла: "если Бог говорит о Зоровавеле, что руце Зоровавелевы основаша храм сей, и руце его совершат его, то, рассматривая исторически, ты можешь относить эти слова к нему, а в духовном смысле ты можешь разуметь их о Христе; ибо Он сделался нашим основанием и все мы духовно построены для Него в храм святый" (с. 7:8). Совмещение в одном лице царской власти и священнического достоинства, о чем говорится в VI:13, тоже нельзя относить к Зоровавелю: царем и священником опять был только Мессия. (Reinke, ss. 7:1: и 84).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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. 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. 10 In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.
As the promises made to David often slide insensibly into promises of the Messiah, whose kingdom David's was a type of, so the promises here made to Joshua immediately rise as far upward, and look as far forward, as to Christ, whose priesthood Joshua's was now a shadow of, not only in general, as it kept up the line of Aaron's priesthood, but especially as it was the reviving of that happy method of correspondence between heaven and earth, to which a great interruption had been given by the iniquity and captivity of Israel. Christ is a high priest, as Joshua was, for sinners and sufferers, to mediate for those that have been under guilt and wrath. And it was fit that Joshua should understand the priesthood of Christ, because all the virtue of his priesthood, its value and usefulness to the church, depended upon and was derived from the priesthood of Christ. See,
I. To whom this promise of Christ is directed (v. 8): "Hear now, O Joshua! Thou hast heard with pleasure what belongs to thyself; but, behold, a greater than Joshua is at hand. Hear now concerning him, thou and the rest of the priests, thy fellows, who sit before thee, at thy feet, as learners, but whom thou art to look upon as thy fellows, for all you are brethren; let the high priest, and all the inferior priests, take notice of this, for they are men wondered at." They are set for signs, for types and figures of Christ's priesthood. What God now did for Joshua and his fellows was a happy omen of the coming of the Messiah promised, and would be so interpreted, with a pleasing wonder, by all that had understanding of the times. Or they are men wondered at for their singularity, hooted at as strange sort of people, because they run not with others to the same excess of riot (1 Pet. iv. 4), or for their strange afflictions and surprising deliverance out of them, as Ps. lxxi. 7, I am as a wonder unto many. They are men of wonder; they are a wonder to themselves, are amazed to think how happily their condition is altered. God's people and ministers are, upon many accounts, men wondered at. The high priest and his fellows here (as the prophet and his children, Isa. viii. 18) are for signs and for wonders. But men's wonder at them will cease when the Messiah comes, as the stars are eclipsed by the light of the sun; for his name shall be called Wonderful.
II. The promise itself, which consists of several parts, all designed for the comfort and encouragement of Joshua and his friends in that great good work of building the temple, which they were now engaged in. An eye to Christ, and a believing dependence upon the promises relating to him and his kingdom, would carry them through the difficulties they met with in that and their other services. 1. The Messiah shall come: Behold, I will bring forth my servant the branch. He has been long hid, but the fulness of time is now at hand, when he shall be brought forth into the world, brought forth among his people Israel. God himself undertakes to bring him forth, and therefore, no doubt, he will own him and stand by him. He is God's servant, employed in his work, obedient to his will, and entirely devoted to his honour and glory. He is the branch; so he was called Isa. iv. 2, The branch of the Lord. Isa. xi. 1, A branch out of the roots of Jesse. Jer. xxiii. 5, A righteous branch; and Jer. xxiii. 15, The branch of righteousness. His beginning was small, as a tender branch, but in time he should become a great tree and fill the earth, Isa. liii. 2. He is the branch from which all our fruit must be gathered. 2. Many eyes shall be upon him. He is the stone laid before Joshua, alluding to the foundation or chief corner-stone, of the temple, which probably was laid, with great solemnity, in the presence of Joshua. Christ is not only the branch, which is the beginning of a tree, but the foundation, which is the beginning of a building; and, when he shall be brought forth, seven eyes shall be upon him. The eye of his Father was upon him, to take care of him, and protect him, especially in his sufferings; when he was buried in the grave, as the foundation-stones are under ground, the eyes of Heaven were still upon him, buried out of men's sight, but not out of God's. The eyes of all the prophets and Old-Testament saints were upon this one stone; Abraham rejoiced to see Christ's day, and he saw it and was glad. The eyes of all believers are upon him; they look unto him and are saved, as the eyes of the stung Israelites were upon the brazen serpent. Some understand this one stone to have the seven eyes in it as the wheels had in Ezekiel's vision, and think it denotes that perfection of wisdom and knowledge which Jesus Christ was endued with, for the good of his church. His eyes run to and fro through the earth. 3. God himself will beautify him, and put honour upon him: I will engrave the graving thereof, saith the Lord of hosts. This stone the builders refused, as rough and unsightly; but God undertakes to smooth and polish it, nay, and to carve it so that it shall be the head stone of the corner, the most beautiful in all the building. Christ was God's workmanship; and abundance of his wisdom appears in the contrivance of our redemption, which will appear when the engraving is perfected. This stone is a precious stone, though laid for a foundation; and the graving of it seems to allude to the precious stones in the breast-plate of the high priest, which had the names of the tribes graven upon them, as the engraving of a signet, Exod. xxviii. 21, 22. In that breast-plate there were twelve stones laid before Aaron, and for aught that appears those were lost; but there shall be one worth them all laid before Joshua, and that is Christ himself. This precious stone shall sparkle as if it had seven eyes; there shall appear a perfection of wisdom and prudence in the oracles that proceed from the breast-plate of judgment. And God will engrave the engraving thereof; he will entrust Christ with all his elect, and he shall appear as their representative, and agent for them, as the high priest did when he went in before the Lord with the names of all Israel engraven in the precious stones of his breast-plate. When God gave a remnant to Christ, to be brought through grace to glory, then he engraved the graving of this precious stone. 4. By him sin shall be taken away, both the guilt and the dominion of it: I will remove the iniquity of that land in one day. When the high priest had the names of Israel engraven on the precious stones he was adorned with he is said to bear the iniquity of the holy things (Exod. xxviii. 38); but the law made nothing perfect, Heb. x. 1. He bore the iniquity of the land, as a type of Christ; but he could not remove it; the doing of that was reserved for Christ, that blessed Lamb of God, that takes away the sin of the world; and he did it in one day, that day in which he suffered and died; that was done by the sacrifice offered that day which could not be done by the sacrifices of ages before, no, not by all the days of atonement which from Moses to Christ returned every year. This agrees with the angel's prediction (Dan. ix. 24): He shall finish transgression and make an end of sin. And some make the engravings wherewith God engraved him to signify the wounds and stripes which were given to his blessed body, which he underwent for our transgression, for our iniquity, and by which we are healed. 5. The effect of all this shall be the sweet enjoyment which all believers shall have of themselves, and the sweet communion they shall have with one another (v. 10): In that day you shall call every man his neighbour under the vine and the fig-tree, which yield most pleasant fruit, and whose leaves also afford a refreshing shade for arbours. When iniquity is taken away, (1.) We reap precious benefits and privileges from our justification, more precious than the products of the vine or the fig-tree, Rom. v. 1. (2.) We repose in a sweet tranquillity and are quiet from the fear of evil. What should terrify us when iniquity is taken away, when nothing can hurt us? We sit down under Christ's shadow with delight, and by it are sheltered from the scorching heat of the curse of the law. We live as Israel in the peaceable reign of Solomon (1 Kings iv. 24, 25); for he is the prince of peace. (3.) We ought to invite others to come to partake with us in the enjoyment of these privileges, to call every man his neighbour to come and sit with him, for mutual converse, under the vine and fig-tree, and to share with him in the fruits he is surrounded with. Gospel-grace, as far as it comes with power, makes men neighbourly; and those that have the comfort of acquaintance with Christ themselves, and communion with God through him, will be forward to court others to it. Let us go unto the house of the Lord.
Adam Clarke: Commentary on the Bible - 1831
3:8: O Joshua - thou, and thy fellows - Thy countrymen, who have now returned from your captivity, in a very wonderful manner. אנשי מופת anshey mopheth, figurative men, men whose office and ministration prefigured the Lord Jesus Christ; and therefore it is immediately added, "I will bring forth my servant The Branch." Abp. Newcome thinks this means Zerubbabel, so called because he was the grandson of Jehoiakim, or Jeconiah, king of Judah, Mat 1:12, and heir to the throne of Judah. The Chaldee has, "My servant the Messiah." See the note on Isa 4:2 (note). I think the word cannot apply to Zerubbabel, except as a type of Christ; in that sense it may be understood of him. See Zac 6:11, Zac 6:12.
Albert Barnes: Notes on the Bible - 1834
3:8: Thou and thy companions which sit before thee; yea men of marvelous signs are they - o It seems probable that the words addressed to Joshua begin here; else the "men of signs" would be the companions of Joshua, to the exclusion of Himself. 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" Eze 8:1. They are "images of the things to come" Heb 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" Isa 8:18 of the future Israel. Isaiah, walking naked and barefoot, was "a sign and portent" Isa 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" Eze 12:6.
I, he explains his act, "am your portent; like as I have done, so shall it be done unto you" Eze 12:11. When forbidden to mourn on the death of his wife; "Ezekiel is unto you for a portent; according to all that he hath done, shall ye do; and when this cometh, ye shall know that I am the Lord God" Eze 24:24. Wherein then were Joshua and the other priests portents of what should be? One fact alone had stood out, the forgiveness of sins. Accusation and full forgiveness, out of God's free mercy, were the substance of the whole pRev_ious vision. It was the full reinstatement of the priesthood. The priesthood so restored was the portent of what was to come. To "offer the offering of the people, and make an atonement for them; Lev 9:7; "to make an atonement for the children of Israel for all their sins once a year" Lev 16:34, was the object of the existence of the priesthood. Typical only it could be, because they had "but the blood of bulls and goats to offer, which could," in themselves, "never take away sins" Heb 10:4. But in this their act they were portents of what was to come. He adds here, "For, behold, I will bring My Servant the Branch."
The Branch - Had now become, or Zechariah made it, a proper name. Isaiah had prophesied, "In that day shall the Branch of the Lord be beautiful and glorious for the escaped of Israel" Isa 4:2; and, in reference to the low estate of him who should come, "There shall come forth a rod out of the stump of Jesse, and a Branch shall grow out of his roots" Isa 11:1; and Jeremiah, "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, and this is the name whereby He shall be called, The Lord our Righteouness" Jer 23:5-6; and, "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" Jer 33:15. Of him Zechariah afterward spoke as, "a man whose name is the Branch" Zac 6:12.
Here Zechariah names him simply, as a proper name, "My servant, the, Branch," as Ezekiel prophesied of "My servant David." The title "My servant," which is Isaiah's chiefest title of the Messiah, occurs in connection with the same image of ills youth's lowly estate, and of His atoning Death. "He shall grow up before Him as a sucker, and as a root from a dry ground" Isa 53:2; "a scion shall grow out of his roots" Isa 11:1. . Lest then God should seem to have spoken untruly, in promising to the legal priesthood that it should ever have the oversight over His house, there was need to fore-announce the mystery of Christ, that the things of the law should cease and He Himself should judge His own house through the Scion from Himself, His Son.
Osorius: "Look ye to the Branch of the Lord; set Him as the example of life; in Him, as a most strong tower, place with most becoming faith all your hope of salvation and immortality. For He is not only a Branch, who shall fill you with the richness of divine fruit, but a stone also, to break all the essays of the enemy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: for: Psa 71:7; Isa 8:18, Isa 20:3; Co1 4:9-13
wondered at: Heb. of wonder, or sign, as, Eze 12:11, Eze 24:24
my: Isa 42:1, Isa 49:3, Isa 49:5, Isa 52:13, Isa 53:11; Eze 34:23, Eze 34:24, Eze 37:24; Phi 2:6-8
the Branch: Zac 6:12; Isa 4:2, Isa 11:1, Isa 53:2; Jer 23:5, Jer 33:15; Eze 17:22-24, Eze 34:29; Luk 1:78 *marg.
Geneva 1599
3:8 Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they (l) [are] men wondered at: for, behold, I will bring forth my servant the (m) BRANCH.
(l) Because they follow my word, they are condemned in the world, and esteemed as monsters. See Is 8:18
(m) That is, Christ, who did so humble himself, that he not only became the servant of God, but also the servant of men: and therefore in him they should have comfort, even though in the world they are condemned; (Is 11:1) (Jer 23:5; Jer 33:14-15).
John Gill
3:8 Hear now, O Joshua the high priest,.... What he was about to say further concerning the bringing forth of the Messiah, the antitype of him, and of all the priests:
thou and thy fellows, that sit before thee; the Jews interpret (w) these of Hananiah, Mishael, and Azariah, for whom wonders were wrought in delivering them from the fiery furnace; but rather they design the priests and the prophets, and chief men, that came up with Joshua out of the captivity; and especially the young priests that sat before him as his disciples, to be instructed by him in things belonging to the priestly office:
for they are men wondered at; or, "men of a sign" (x), or "wonder"; typical of Christ, the great High Priest; they were "men wondered at", as all the people of God are: they are wondered at by themselves, that God should have any love to them, any thoughts concerning them; make a covenant with them in his Son; send him to die for them; call them by his grace; make them sons and heirs of his, and at last bring them to glory: and they are wondered at by the men of the world; that they should make such a choice as they have; that they should bear afflictions with so much cheerfulness and patience; that they should be so supported under them, and even thrive and flourish amidst them. The life of a believer is all a mystery, and wonderful: and they are wondered at by the angels, as they are the chosen of God, the redeemed of the Lamb, and called from among men; and they shall be the spectators of wonderful things themselves, which they will be swallowed up in the admiration of to all eternity. The Targum paraphrases the words thus,
"for they are men worthy to have miracles wrought for them;''
and indeed, though they are not worthy, yet miracles of grace are wrought for them, and one follows:
for, behold, I will bring forth my servant the BRANCH; not Zerubbabel, as some interpret it; but the Messiah, as the Targum of Jonathan paraphrases it; and which is the sense of some other Jewish writers. Kimchi, though he interprets the Branch of Zerubbabel, yet observes there are some of their interpreters who explain it of the Messiah; and it is as if it was said, though I bring you this salvation, yet I will bring you a greater salvation than this, at the time I shall bring forth my servant the Branch: and again they interpret it of him, 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, Ezek 37:25 likewise another Jewish writer, R. Abraham Seba (y), understands it of the Messiah. The heathens used to call their heroes the branches of the gods; the branch of Jupiter, and the branch of Mars, &c. are frequently met with in the poets (z), and perhaps taken from this name of the Messiah; who is the servant of God as Mediator, and became so by being made of a woman, and made under the law; and is a servant of God's choosing, sending, and rewarding; the chief of whose service lay in the redemption of his people; and who was an obedient, diligent, prudent, and faithful servant. The name of "the Branch" is given him elsewhere, Is 4:2 and designs his descent as man, and the meanness of it; and yet his fruitfulness in himself, and to his people: the "bringing" him "forth" intends his incarnation; and shows that he existed before, and was with God, and is brought forth by him as an instance of his grace and love to men; and because this was a matter of great moment, and very wonderful, and would certainly be done, and deserved attention, the word "behold" is prefixed to it. The Septuagint render this word by "the rising sun", or that part of the heavens where the sun rises, the east; and the Vulgate Latin version has "orientem", "the east": hence another Zechariah calls the Messiah "the Day spring from on high", Lk 1:78 and one of his titles is "the Sun of righteousness", Mal 4:2. The eastern part of the heavens was attributed by the heathens to their gods, and reckoned their seat and abode (a); and from hence the Messiah came, that man from heaven; he was born in the eastern part of the world. Some render the words, in Mic 5:2, "his goings forth are out of the east" (b); and it was from the mount of Olives, which was to the east of Jerusalem, that he went up to heaven; and from the same point of the heavens will he come again, since his feet will stand on that mountain, Acts 1:11 he is the Angel said to ascend from the east, Rev_ 7:2 and perhaps it is owing to this version of the word here, and elsewhere, when used of the Messiah, that he came to be known among the Gentiles by this name; to which it is thought Tacitus (c) has respect, when he says,
"many were persuaded that in the ancient books of the priests were contained a "prophecy", that at that time "Oriens", or the east, should prevail;''
that is, such an one should exist, or rule in the world, whose name is "Oriens", or the rising sun.
(w) T. Bab. Sanhedrin, fol. 93. 1. & Jarchi in loc. (x) "viri portenti", Montanus, Calvin, Drusius, Cocceius; "viri prodigiorum", Vatablus; "viri prodigii", Burkius. (y) Tzeror Hammor, fol. 114. 2. 3. (z) Vid. Huet. Demonstr. Evangel. prop. 9. c. 59. p. 520. (a) Porphyry & Varro in Festus, apud Gregory's Notes and Observations, c. 18. p. 72. (b) Gregory, ib. p. 82. (c) Hist. l. 5. c. 13.
John Wesley
3:8 Thy fellows - Thy associates in the priestly office. That sit - As assessors in a council. Wondered at - The unbelieving Jews wonder at them; at their labour and expense in attempting to build such a house. Bring forth - God the Father will bring forth a much more wonderful work. The Branch - The Messiah.
Robert Jamieson, A. R. Fausset and David Brown
3:8 Hear--On account of the magnitude of what He is about to say, He at once demands solemn attention.
thy fellows that sit before thee--thy subordinate colleagues in the priesthood; not that they were actually then sitting before him; but their usual posture in consultations was on chairs or benches before him, while he sat on an elevated seat as their president.
they are--From speaking to Joshua He passes to speaking of him and them, in the third person, to the attendant angels (compare Zech 3:9).
men wondered at--Hebrew, "men of wonder," that is, having a typical character (Is 8:18; Is 20:3; Ezek 12:11; Ezek 24:24). Joshua the high priest typifies Messiah, as Joshua's "fellows" typify believers whom Messiah admits to share His Priesthood (1Pet 2:5; Rev_ 5:10). This, its typical character, then, is a pledge to assure the desponding Jews that the priesthood shall be preserved till the great Antitype comes. There may be also an indirect reproof of the unbelief of the multitude who "wonder" at God's servants and even at God's Son incredulously (Ps 71:7; Is 8:18; Is 53:1, &c.).
behold--marking the greatness of what follows.
my servant--the characteristic title of Messiah (Is 42:1; Is 49:3; Is 50:10; Is 52:13; Is 53:11; Ezek 34:23-24).
the Branch--Messiah, a tender branch from the almost extinct royal line of David (Zech 6:12; Is 4:2; Is 11:1; Jer 23:5; Jer 33:15). Lk 1:78, where for "day spring," "branch" may be substituted (Mal 4:2, 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.
3:93:9: Զի զվէմն զոր ետու առաջի երեսաց Յեսուայ, ՚ի վերայ վիմին եւթն աչք են. ահաւասիկ ես փորեցից խորխորատ՝ ասէ Տէր ամենակալ, եւ շօշափեցից զամենայն անօրէնութիւնս երկրին այնորիկ յաւուր միում[10813]։ [10813] Ոմանք. Զամենայն անօրէնութիւն երկ՛՛։
9 Ահա ես բերում եմ իմ ծառային՝ Շառաւիղին, քանի որ այն քարի վրայ, որ դրեցի Յեսուի դիմաց, եօթը աչքեր կան. ահա ես խորխորատ պիտի փորեմ, - - ասում է Ամենակալ Տէրը, - եւ պիտի շօշափեմ այդ երկրի ամբողջ անօրէնութիւնը մէկ օրում:
9 Եւ Յեսուին առջեւ դրուած քարին վրայ եօթը աչք պիտի ըլլայ։ Ես անոր վրայ արձանագրութիւն մը պիտի փորագրեմ», կ’ըսէ զօրքերու Տէրը։ «Այն երկրին անօրէնութիւնը մէկ օրուան մէջ պիտի վերցնեմ։
Զի զվէմն զոր ետու առաջի երեսաց Յեսուայ, ի վերայ վիմին եւթն աչք են. ահաւասիկ ես [36]փորեցից խորխորատ, ասէ Տէր ամենակալ, եւ շօշափեցից զամենայն անօրէնութիւնս երկրին այնորիկ յաւուր միում:

3:9: Զի զվէմն զոր ետու առաջի երեսաց Յեսուայ, ՚ի վերայ վիմին եւթն աչք են. ահաւասիկ ես փորեցից խորխորատ՝ ասէ Տէր ամենակալ, եւ շօշափեցից զամենայն անօրէնութիւնս երկրին այնորիկ յաւուր միում[10813]։
[10813] Ոմանք. Զամենայն անօրէնութիւն երկ՛՛։
9 Ահա ես բերում եմ իմ ծառային՝ Շառաւիղին, քանի որ այն քարի վրայ, որ դրեցի Յեսուի դիմաց, եօթը աչքեր կան. ահա ես խորխորատ պիտի փորեմ, - - ասում է Ամենակալ Տէրը, - եւ պիտի շօշափեմ այդ երկրի ամբողջ անօրէնութիւնը մէկ օրում:
9 Եւ Յեսուին առջեւ դրուած քարին վրայ եօթը աչք պիտի ըլլայ։ Ես անոր վրայ արձանագրութիւն մը պիտի փորագրեմ», կ’ըսէ զօրքերու Տէրը։ «Այն երկրին անօրէնութիւնը մէկ օրուան մէջ պիտի վերցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9 Ибо вот тот камень, который Я полагаю перед Иисусом; на этом одном камне семь очей; вот, Я вырежу на нем начертания его, говорит Господь Саваоф, и изглажу грех земли сей в один день.
3:9 διότι διοτι because; that ὁ ο the λίθος λιθος stone ὃν ος who; what ἔδωκα διδωμι give; deposit πρὸ προ before; ahead of προσώπου προσωπον face; ahead of Ἰησοῦ ιησους Iēsous; Iisus ἐπὶ επι in; on τὸν ο the λίθον λιθος stone τὸν ο the ἕνα εις.1 one; unit ἑπτὰ επτα seven ὀφθαλμοί οφθαλμος eye; sight εἰσιν ειμι be ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ὀρύσσω ορυσσω dig βόθρον βοθρος tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even ψηλαφήσω ψηλαφαω feel; grope for πᾶσαν πας all; every τὴν ο the ἀδικίαν αδικια injury; injustice τῆς ο the γῆς γη earth; land ἐκείνης εκεινος that ἐν εν in ἡμέρᾳ ημερα day μιᾷ εις.1 one; unit
3:9 כִּ֣י׀ kˈî כִּי that הִנֵּ֣ה hinnˈē הִנֵּה behold הָ hā הַ the אֶ֗בֶן ʔˈeven אֶבֶן stone אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נָתַ֨תִּי֙ nāṯˈattî נתן give לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua עַל־ ʕal- עַל upon אֶ֥בֶן ʔˌeven אֶבֶן stone אַחַ֖ת ʔaḥˌaṯ אֶחָד one שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven עֵינָ֑יִם ʕênˈāyim עַיִן eye הִנְנִ֧י hinnˈî הִנֵּה behold מְפַתֵּ֣חַ mᵊfattˈēₐḥ פתח engrave פִּתֻּחָ֗הּ pittuḥˈāh פִּתּוּחַ engraving נְאֻם֙ nᵊʔˌum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וּ û וְ and מַשְׁתִּ֛י maštˈî מושׁ depart אֶת־ ʔeṯ- אֵת [object marker] עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin הָ hā הַ the אָֽרֶץ־ ʔˈāreṣ- אֶרֶץ earth הַ ha הַ the הִ֖יא hˌî הִיא she בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
3:9. quia ecce lapis quem dedi coram Iesu super lapidem unum septem oculi sunt ecce ego celabo sculpturam eius ait Dominus exercituum et auferam iniquitatem terrae illius in die unaFor behold the stone that I have laid before Jesus: upon one stone there are seven eyes: behold I will grave the graving thereof, saith the Lord of hosts: and I will take away the iniquity of that land in one day.
9. For behold, the stone that I have set before Joshua; upon one stone are 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.
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:

3:9 Ибо вот тот камень, который Я полагаю перед Иисусом; на этом одном камне семь очей; вот, Я вырежу на нем начертания его, говорит Господь Саваоф, и изглажу грех земли сей в один день.
3:9
διότι διοτι because; that
ὁ ο the
λίθος λιθος stone
ὃν ος who; what
ἔδωκα διδωμι give; deposit
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
Ἰησοῦ ιησους Iēsous; Iisus
ἐπὶ επι in; on
τὸν ο the
λίθον λιθος stone
τὸν ο the
ἕνα εις.1 one; unit
ἑπτὰ επτα seven
ὀφθαλμοί οφθαλμος eye; sight
εἰσιν ειμι be
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ὀρύσσω ορυσσω dig
βόθρον βοθρος tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
καὶ και and; even
ψηλαφήσω ψηλαφαω feel; grope for
πᾶσαν πας all; every
τὴν ο the
ἀδικίαν αδικια injury; injustice
τῆς ο the
γῆς γη earth; land
ἐκείνης εκεινος that
ἐν εν in
ἡμέρᾳ ημερα day
μιᾷ εις.1 one; unit
3:9
כִּ֣י׀ kˈî כִּי that
הִנֵּ֣ה hinnˈē הִנֵּה behold
הָ hā הַ the
אֶ֗בֶן ʔˈeven אֶבֶן stone
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נָתַ֨תִּי֙ nāṯˈattî נתן give
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
עַל־ ʕal- עַל upon
אֶ֥בֶן ʔˌeven אֶבֶן stone
אַחַ֖ת ʔaḥˌaṯ אֶחָד one
שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven
עֵינָ֑יִם ʕênˈāyim עַיִן eye
הִנְנִ֧י hinnˈî הִנֵּה behold
מְפַתֵּ֣חַ mᵊfattˈēₐḥ פתח engrave
פִּתֻּחָ֗הּ pittuḥˈāh פִּתּוּחַ engraving
נְאֻם֙ nᵊʔˌum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
וּ û וְ and
מַשְׁתִּ֛י maštˈî מושׁ depart
אֶת־ ʔeṯ- אֵת [object marker]
עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin
הָ hā הַ the
אָֽרֶץ־ ʔˈāreṣ- אֶרֶץ earth
הַ ha הַ the
הִ֖יא hˌî הִיא she
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
3:9. quia ecce lapis quem dedi coram Iesu super lapidem unum septem oculi sunt ecce ego celabo sculpturam eius ait Dominus exercituum et auferam iniquitatem terrae illius in die una
For behold the stone that I have laid before Jesus: upon one stone there are seven eyes: behold I will grave the graving thereof, saith the Lord of hosts: and I will take away the iniquity of that land in one day.
9. For behold, the stone that I have set before Joshua; upon one stone are 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:9: For behold the stone that I have laid - Alluding no doubt to the foundation stone of the temple: but this represented Christ Jesus: "Behold, I lay in Zion for a foundation a Stone, a tried stone, a precious Corner Stone, a Sure Foundation," Isa 28:16. This means Christ, and none other; on him his whole Church rests, as a building does on its foundation.
Upon one stone shall be seven eyes - This is supposed to mean the providence of God, as under it all the work should be completed.
There may be an allusion to the seven counsellors, which stood always about the persons of the Asiatics sovereigns; and those who were the governors of provinces were termed the eyes of the king. To this there is an allusion in Rev 1:4. In Christ there is a plentitude of wisdom, power, goodness, mercy, truth, love, and compassion, to direct, protect, save, uphold, purify, govern, and preserve all the souls that trust in him.
I will engrave the graving thereof - This is an allusion to engraving precious stones, in which the ancients greatly excelled. Heads, animals, and various devices were the subjects of those engravings. But what was this engraving? Was it not the following words? I will remove the iniquity of that land in one day;" and was not this when Jesus Christ expired upon the cross? This was the grand, the only atonement, satisfaction, and sacrifice for the sins of the whole world. Does not our Lord refer to this place, Joh 6:27 (note)? Him hath God thy Father sealed; and on the inscription there was, "This is my beloved Son, in whom I am well pleased." See the note on the above passage.
Albert Barnes: Notes on the Bible - 1834
3:9: For behold the stone, that I hare laid before Joshua - This must be an expansion of what he had said, or the ground of it, being introduced by, for. It must be something future, to be done by God Himself, since God says, "I will grave the graving thereof;" something connected with the remission of sins, which follows upon that graying. The stone, then, cannot be the stone of foundation of the material temple (Rashi). For this had long before been laid. The head-cornerstone, the completion of the building , had nothing remarkable, why God should be said to grave it. The plumbline was not a part even of the material temple. "The stone is one stone." But to interpret it by other prophecy, one stone there is, of which God says, "Behold I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation, he that believeth shall not make haste" Isa 28:16; that stone, of which our Lord reminded the Jews, "the stone which the builders refused is become the head-stone of the corner" ; "Jesus Christ Himself, the chief cornerstone, in whom all the building, fitly framed together, groweth into an holy temple in the Lord, in whom ye also are builded together for an habitation of God through the Spirit" Eph 2:20-21.
On this stone had Joshua, with all those typical priests, to look, in whom alone they and all have forgiveness, whose Sacrifice their sacrifices pictured and pleaded. "It," says an old mystical Jewish book , a "is the stone of foundation, on which the earth is founded, which God Himself laid, that the world might receive blessing from it" . "The Shechinah is called the stone, through which the world subsisteth; of which it is said, 'A stone of seven eyes, and, the stone which the builders refused.'" This "stone," God says, I have laid or set before Joshua, that is, for him to consider; as He speaks to Solomon and his children, of "My commandments which I have set before you" Kg1 9:6.
Rup.: "That the stone is the Lord Jesus Christ, the head cornerstone, elect, laid as a foundation; and that the seven eyes on the one stone are the sevenfold Spirit of God which rested upon Him, is or ought to be unknown to no one. For to Him "God giveth not the Spirit by measure" Joh 3:34, and "in Him dwelleth all the fullness of the Godhead bodily" Col 2:9. This stone was rejected by people, but chosen and honored by God." Osorius: "This stone then, on which the house of God and our whole salvation resteth, is placed by God before that high priest. That is, the most holy Name of Jesus, the virtue piety and largeness of Jesus is, by the Divine Spirit, showed to the priest, that he might understand the End of the law and holiness, to whom all the actions of life and the offices of the priesthood were to be referred. In which stone was foreshown to the divine man, not the invisible strength only, but also the manifold light of the Divine Intelligence. For it follows;"
Upon this one stone are seven eyes - Whether they are the eyes of God, resting in loving care upon it, or whether, as the wheels in Ezekiel's vision were "full of eyes round about" Eze 1:18; Eze 10:12, the eyes are pictured as on the stone itself, marking that it symbolized a being with manifold intelligence. Zechariah speaks of the eyes of "the Lord which run to and fro on the earth" Zac 4:10, and John, of the "Lamb, as it had been slain, having seven horns and seven eyes, which are the seven spirits of God, seat forth into all the earth" Rev 5:6. Either symbol harmonizes with the context, and is admissible in language. before and afterward, I have laid it, I will engrave the graving thereof; and so it corresponds to the "It shall grow up before Him as a tender plant" Isa 53:2. But the contrast, that on one stone there are seven eyes, perhaps rather suggests that the eyes are on the stone itself, and He, the "Living Stone," is pictured with an universality of sight, whereby, with a divine knowledge, He surveys and provides for the well-being of His whole Church. It has some analogy too to the sevenfold Spirit which was to rest upon Him. . "For this stone to have seven eyes is to retain in operation the whole virtue of the Spirit of seven-fold grace. For according to the distribution of the Holy Spirit, ones receives prophecy; another, knowledge; another, miracles; another, kinds of tongues; another, interpretation of words; but no one attaineth to have all the gifts of that same Spirit. But our Creator taking on Him our infirmities, because, through the power of His Divinity, He showed that He had at once in Him all the virtues of the Holy Spirit, united beyond doubt the bright gleams of the sevenfold constellation." "None among men had together all the operations of the Holy Spirit, save the Mediator of God and man alone, whose is that same Spirit, who proceeds from the Father before all worlds."
Osorius: "The stone is one. For as we have in God One Spirit, one faith, one sacrament of that most pure laver, so we worship One Christ, the one only Deliverer of the human race, and Author of our righteousness and everlasting salvation; and strengthened by His guardianship, we hope for immortality and eternal glory. Who, though He be One, governs all things with ineffable wisdom. For His wisdom is aptly described by the seven eyes. For the number seven generally describes an universality of good."
Behold I will engrave the graving thereof - As of a costly stone. What the graving is, is not explained; but manifestly it is everything which concurs to its beauty. . "This stone is of earth, and of the power and workmanship of God." . "It signifies Him who had His birth in virgin-earth, but framed skillfully by the power of the Holy Spirit." That Precious Stone was further graven, through the providence and will of God, when Jerome: "He caused it to be wounded by the nails of the Cross and the soldier's lance, and in His passion took away the iniquity of the earth in one day, of which it is written, "This is the day which the Lord hath made, we will rejoice and be glad in it" Psa 118:24. Beautiful were the gifts and graces which Christ received, as Man; but beautiful beyond all beauty must be those glorious scars, with which He allowed His whole Body to be riven, that , "throughout the whole frame His love might be engraven." Ribera: "What even in the Body of the Lord can be lovelier or more lightful than those five Wounds, which He willed to retain in His immortal Being, lest the blessed should be deprived of that splendor, surpassing far the light of sun had stars?"
And I will remove the iniquity of the land in one day - On "one day" in the year was the typical atonement; in one day absolutely, God Himself would make the iniquity of that land to depart. "One day" is always emphatic , that things are crowded into it, which seemed too much for one day. Year by year came the day of atonement: its yearly repetition showed that nothing lasting was effected. On "one day" that removal should be, which needed no renewal . A Jewish writer confessed the mystery, while he said, (Rashi), "One day; I know not what that day is." Ask any Christian child, "On what day was iniquity removed, not from the land only, but from all lands?" he would say, "On the day when Jesus died."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: the stone: Psa 118:22; Isa 8:14, Isa 8:15, Isa 28:16; Mat 21:42-44; Act 4:11; Rom 9:33; Pe1 2:4-8
seven: Zac 4:10; Ch2 16:9; Rev 5:6
I will engrave: Exo 28:11, Exo 28:21, Exo 28:36; Joh 6:27; Co2 1:22, Co2 3:3; Ti2 2:19
remove: Zac 13:1; Isa 53:4-12; Jer 31:34, Jer 50:20; Dan 9:24-27; Mic 7:18, Mic 7:19; Joh 1:29; Eph 2:16, Eph 2:17; Col 1:20, Col 1:21; Ti1 2:5, Ti1 2:6; Heb 7:27, Heb 9:25, Heb 9:26; Heb 10:10-18; Jo1 2:2
Geneva 1599
3:9 For behold the (n) stone that I have laid before Joshua; upon one stone [shall be] seven eyes: behold, I (o) will engrave the engraving of it, saith the LORD of hosts, and I will (p) remove the iniquity of that land in one day.
(n) He shows that the ministers cannot build before God lay the first stone, which is Christ, who is full of eyes, both because he gives light to all others, and that all ought to seek light from him; (Zech 4:10).
(o) That is, I will make perfect in all points, as a thing done by the hand of God.
(p) Though I have punished this land for a time, yet I will even now be pacified, and punish their sins no more.
John Gill
3:9 For, behold, the stone that I have laid before Joshua,.... Not the plummet in the hand of Zerubbabel; nor the first and foundation stone of the temple laid by him in the presence of Joshua; but Christ the Stone of Israel, whom the builders refused, the foundation and corner stone of the spiritual building the church: and this was laid before Joshua to build his faith upon, to view his safety and security on it, and to take comfort from it for himself; and to lay it before others, and instruct them in the nature and use of it, for their comfort also. It was prophetically laid before him in the prophecies of Christ, that went before; and typically, when the foundation of the temple was laid, Ezra 3:9 the temple being a type of the church, and the foundation of it a type of Christ: and this being done by Jehovah, shows that he is the chief builder; that this stone must be an excellent one, that is of his laying; that that building must stand, which this is the foundation of; and that under builders have great encouragement to work; see Is 28:16. Vitringa, on the place referred to, interprets Joshua of Isaiah, who prophesied of this stone in the said place, and before whom it was laid by a spirit of prophecy; Isaiah and Joshua being words of the same signification and formation: but Isaiah was no high priest; for there is no room to think that Joshua, in this verse, is another and distinct from Joshua the high priest, in the former:
upon one stone shall be seven eyes; meaning either the eyes of Christ himself, which he has, and are in him; for Christ is not only a Living Stone, but a seeing one, even all seeing; he is all eye. This may be an allusion to such stones that have the resemblance of eyes upon them: such a stone is that which Scheuchzer (d) speaks of, and calls "siliculus ommatias", being found in the river Sila; which represents the fore part of the bulb of the eye, and the black pupil of the eye in a snowy white; and, after a small interstice, as surrounded with another black circle; with which may be compared the "achates", in the middle of which is an onyx, resembling an eye, and is therefore named by Velschius (e), "achates ommatias", and "onych ophthalmos". Some stones have on them the figures of the eyes of animals, and have their names from them; as the "oegophthalmos", which is very much like the eye of a goat; and "lycophthalmos", in the middle of which the black is surrounded with white, as the eyes of wolves, and in all respects like unto them; and "hyophthalmos", which bears the likeness of the eyes of swine: and some resemble human eyes; there is one called "triophthalmos", which is bred with the onyx, and represents three eyes of a man together; all which are made mention of by Pliny (f): but here is a stone with seven eyes in it, denoting perfection of sight in him as a divine Person, special oversight of his people, and fulness of grace in him as Mediator; for the fulness of the gifts and graces of the Spirit in him, for the use of his people, is signified by seven eyes, Rev_ 5:6 they may design the omniscience of Christ in general, which reaches to all persons and things, and greatly qualifies him to be the Head of the church, and Judge of the world; and likewise his special knowledge, care, and watchfulness of his own people, from everlasting, in time, at, and before, and after conversion, under all their trials and exercises: or they design the eyes which are looking to him, and are intent on him; and the sense is, that all eyes are upon him: the eyes of God the Father were upon him in the council and covenant of peace, and under the Old Testament, as the surety of his people, to make satisfaction for them; and, when the fulness of time was come, to send him forth; and during his infancy, and throughout his life, to preserve him; and in the whole of his humiliation, sufferings, and death, his eye was on him with pleasure and satisfaction; and when in the grave to raise him up; and now in heaven, for the acceptance of his people: the eyes of the Holy Spirit are on him, to take of his things, and show them to his people: the eyes of angels are upon him, in point of dependence, service, and worship; their eyes were upon him when here on earth, as he ascended to heaven, and now he is there; the eyes of all the saints, under the Old Testament, were upon him, expecting him, and looking to his person, and to his blood and sacrifice, that were to be offered; the eyes of all believers, under the New Testament, in all times and places, are to him for pardon, righteousness, life, and salvation; and the eyes of all, good and bad, will be fastened on him, when he comes a second time, in the clouds of heaven; and the eyes of all the glorified ones will be upon him to all eternity, beholding his glory; to this sense agrees the Targum, which renders the words, "upon one stone, seven eyes look to it". R. Joseph Kimchi interprets these eyes of seven men, Joshua, Ezra, Zerubbabel, Nehemiah, and the three prophets, Haggai, Zechariah, and Malachi:
behold, I will engrave the engraving thereof, saith the Lord of hosts: either with the names of his elect, which are not only written in the book of the Lamb; but their persons are put into his hands, and engraven there; and are bore upon his shoulders, he having the care and government of them; and are upon his breastplate, and on his heart, he being their representative, and presenting them for a memorial before the Lord; as the names of the tribes of Israel were on the stones, on the shoulders, and on the breastplate of the high priest; in all which Jehovah is concerned: or else with the gifts and graces of the Spirit, like a carved or polished stone; his human body was prepared and formed by him, and his human soul was filled with him; and he, as Mediator, was full of grace and truth; which is one branch of his glory, and draws the eyes of believers to him: or these engravings may intend the sufferings of Christ; the wounds and marks in his flesh; or, the "openings" (g), in his feet, hands, and side, as it may be rendered; the incisions and cuts made there by the nails and spear; which were according to the determination, will, and pleasure of God; according to his purposing and commanding will, which Christ was obedient to; and are pleasing to God, as being the accomplishment of his counsel and covenant; satisfactory to his law and justice; what procured the salvation of his people, and brought glory to him: unless this is rather to be understood of the exaltation and glorification of his human nature in heaven; of his being beautified, adorned, and crowned with glory and honour there, and made the head stone of the corner; and indeed all these things may be included. The allusion seems to be to engraving of stones, either by nature, or by art; some have forms and figures on them, which are not engraven by art, or man's device, but are of God, and by nature; such as those stones before mentioned, that have the resemblance of eyes upon them; and the "achates", which was wore in the ring of Pyrrhus king of Epirus, in which were seen the nine Muses, and Apollo holding a harp; and which were not engraven by art, as Pliny (h) observes; but the spots of nature's own accord were so placed, as that to each Muse its proper ensign was given: others are engraven by the art of men, as the onyx stones, which had the names of the children of Israel on them, wore on the shoulders of the high priest; by which instance it appears, that the art of engraving on precious stones is very ancient, and in which the ancients are said to excel; their engravings on agates, cornelians, and onyx, surpass anything of that kind produced by the moderns. Pyrgoteles, in the times of Alexander, and Dioscorides, under the first Roman emperors, were the most eminent engravers we read of. This art, with other polite arts, was buried under the ruins of the Roman empire, until it was retrieved in Italy at the beginning of the fifteenth century, by two Italians; and from that time has been common enough in Europe (i): but since this stone here was for building, rather the allusion is to the engraving and polishing of corner stones and frontispieces in edifices; and particularly to those costly, curious, and carved stones used and laid in the temple; see Mk 13:1 or to the first stone laid in the foundation, in which little orbs were engraven, and medals of gold or silver put in them, bearing the name, country, and descent of the builder, and the day, year, and reign in which the structure was begun; which little orbs are thought to be called eyes, because of the orbicular form of the eye (k): so Grotius thinks the engraving of the seven eyes on the stone is here referred to; which stone he takes to be the plummet in the hand of Zerubbabel, when the foundation of the temple was laid, Zech 4:10 at which time these seven eyes were caused suddenly to appear on it, and is the wonder spoken of, Zech 3:8,
and I will remove the iniquity of that land in one day; not Judea, nor Chaldea, but Immanuel's land, the church and people of God, Is 8:8 even all the elect and covenant ones, for whom Christ suffered and died, and who are laid upon this stone; their sins Jehovah removed from them to Christ their surety; and Christ, by bearing them, and the punishment of them, took them away; and God removed them, both from him and them, upon his becoming a sacrifice for them; and that wholly out of sight, so as that he never will impute them to them, nor condemn them for them; and this was all done "in one day". Jarchi, upon the text, says,
"I know not what day this is;''
but we Christians know it was the day on which Christ suffered and died, and offered himself a sacrifice for sin; by which one offering of himself, once for all, he put away sin for ever; it was all done in one day, Heb 7:27 on the day he suffered, when he, expiring on the cross, said, "it is finished"; namely, sin, and complete salvation from it.
(d) Specimen. Lithograph. Helvet. Curois. fig. 37. p. 27. (e) Hecatost. I. Obs. 22. apud ib. (f) Nat. Hist. l. 37. c. 11. (g) "aperiens apertionem ejus", Montanus; "aperio", Munster. (h) Nat. Hist. l. 37. c. 1. (i) Chamber's Dictionary, in the word "Engraving". (k) Capellus in loc.
John Wesley
3:9 Behold - Behold (pointing to a particular stone) that stone which I have laid in the sight of Joshua. Upon one stone - On that stone are seven eyes, probably so placed, that they may look many ways; so it was a more exact emblem of Christ, and of his perfect knowledge and wisdom. I have removed - I have pardoned the iniquity of this land at once. The temple, founded on such a corner - stone, guarded and watched over by all - seeing Providence, is the blessing and honour of that people, whose sins are all forgiven.
Robert Jamieson, A. R. Fausset and David Brown
3:9 For--expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, before (in the presence of) Joshua, by "the hand of Zerubbabel" (Zech 4:10; Ezra 3:8-13), so that your labor in building shall not be vain. Antitypically, the (foundation) stone alluded to is Christ, before called "the Branch." Lest any should think from that term that His kingdom is weak, He now calls it "the stone," because of its solidity and strength whereby it is to be the foundation of the Church, and shall crush all the world kingdoms (Ps 118:22; compare Is 28:16; Dan 2:45; Mt 21:42; 1Cor 3:11; 1Pet 2:6-7). The angel pointing to the chief stone lying before Him, intimates that a deeper mystery than the material temple is symbolized. MOORE thinks the "stone" is the Jewish Church, which Jehovah engages watchfully to guard. The temple, rather, is that symbolically. But the antitype of the foundation-stone is Messiah.
upon one stone shall be seven eyes--namely, the watchful "eyes" of Jehovah's care ever fixed "upon" it (Zech 4:10) [MAURER]. The eye is the symbol of Providence: "seven," of perfection (Rev_ 5:6; compare 2Chron 16:9; Ps 32:8). Antitypically, "the seven eyes upon the stone" are the eyes of all angels (Ti1 3:16), and of all saints (Jn 3:14-15; Jn 12:32), and of the patriarchs and prophets (Jn 8:56; 1Pet 1:10-11), fixed on Christ; above all, the eyes of the Father ever rest with delight on Him. CALVIN (perhaps better) considers the seven eyes to be carved on the stone, that is, not the eyes of the Father and of angels and saints ever fixed on Him, but His own sevenfold (perfect) fullness of grace, and of gifts of the Spirit (Is 11:2-3; Jn 1:16; Jn 3:34; Col 1:19; Col 2:9), and His watchful providence now for the Jews m building the temple, and always for His Church, His spiritual temple. Thus the "stone" is not as other stones senseless, but living and full of eyes of perfect intelligence (1Pet 2:4, "a living stone"), who not only attracts the eyes (Jn 12:32) of His people, but emits illumination so as to direct them to Him.
engrave . . . graying--implying Messiah's exceeding beauty and preciousness; alluding to the polished stones of the temple: Christ excelled them, as much as God who "prepared His body" (Heb 10:5; compare Jn 2:21) is superior to all human builders.
remove . . . iniquity of that land in one day--that is, the iniquity and its consequences, namely the punishment to which the Jews heretofore had been subjected (Hag 1:6, Hag 1:9-11). The remission of sin is the fountain of every other blessing. The "one day" of its removal is primarily the day of national atonement celebrated after the completion of the temple (Lev 23:27) on the tenth day of the seventh month. Antitypically, the atonement by Messiah for all men, once for all ("one day") offered, needing no repetition like the Mosaic sacrifices (Heb 10:10, Heb 10:12, Heb 10:14).
3:103:10: Յաւուր յայնմիկ ասէ Տէր ամենակալ, կոչեսջիք ամենեքեան զընկեր իւր ընդ որթով եւ ընդ թզենեաւ։
10 Այն օրը, - ասում է Ամենակալ Տէրը, - բոլորդ պիտի կանչէք, իւրաքանչիւրն իր ընկերոջը, որթատունկի եւ թզենու տակ”:
10 Այն օրը, կ’ըսէ զօրքերու Տէրը, ձեզմէ ամէն մէկը իր դրացին իր որթատունկին ու թզենիին տակ պիտի հրաւիրէ»։
Յաւուր յայնմիկ, ասէ Տէր ամենակալ, կոչեսջիք ամենեքեան զընկեր իւր ընդ որթով եւ ընդ թզենեաւ:

3:10: Յաւուր յայնմիկ ասէ Տէր ամենակալ, կոչեսջիք ամենեքեան զընկեր իւր ընդ որթով եւ ընդ թզենեաւ։
10 Այն օրը, - ասում է Ամենակալ Տէրը, - բոլորդ պիտի կանչէք, իւրաքանչիւրն իր ընկերոջը, որթատունկի եւ թզենու տակ”:
10 Այն օրը, կ’ըսէ զօրքերու Տէրը, ձեզմէ ամէն մէկը իր դրացին իր որթատունկին ու թզենիին տակ պիտի հրաւիրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10 В тот день, говорит Господь Саваоф, будете друг друга приглашать под виноград и под смоковницу.
3:10 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty συγκαλέσετε συγκαλεω call together ἕκαστος εκαστος each τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ὑποκάτω υποκατω underneath ἀμπέλου αμπελος vine καὶ και and; even ὑποκάτω υποκατω underneath συκῆς συκη fig tree
3:10 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he נְאֻם֙ nᵊʔˌum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service תִּקְרְא֖וּ tiqrᵊʔˌû קרא call אִ֣ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow אֶל־ ʔel- אֶל to תַּ֥חַת tˌaḥaṯ תַּחַת under part גֶּ֖פֶן gˌefen גֶּפֶן vine וְ wᵊ וְ and אֶל־ ʔel- אֶל to תַּ֥חַת tˌaḥaṯ תַּחַת under part תְּאֵנָֽה׃ tᵊʔēnˈā תְּאֵנָה fig
3:10. in die illa dicit Dominus exercituum vocabit vir amicum suum subter vineam et subter ficumIn that day, saith the Lord of hosts, every man shall call his friend under the vine and under the fig tree.
10. In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.
In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree:

3:10 В тот день, говорит Господь Саваоф, будете друг друга приглашать под виноград и под смоковницу.
3:10
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
συγκαλέσετε συγκαλεω call together
ἕκαστος εκαστος each
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
ὑποκάτω υποκατω underneath
ἀμπέλου αμπελος vine
καὶ και and; even
ὑποκάτω υποκατω underneath
συκῆς συκη fig tree
3:10
בַּ ba בְּ in
† הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
נְאֻם֙ nᵊʔˌum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
תִּקְרְא֖וּ tiqrᵊʔˌû קרא call
אִ֣ישׁ ʔˈîš אִישׁ man
לְ lᵊ לְ to
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
אֶל־ ʔel- אֶל to
תַּ֥חַת tˌaḥaṯ תַּחַת under part
גֶּ֖פֶן gˌefen גֶּפֶן vine
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
תַּ֥חַת tˌaḥaṯ תַּחַת under part
תְּאֵנָֽה׃ tᵊʔēnˈā תְּאֵנָה fig
3:10. in die illa dicit Dominus exercituum vocabit vir amicum suum subter vineam et subter ficum
In that day, saith the Lord of hosts, every man shall call his friend under the vine and under the fig tree.
10. In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. После того, как грехи народа будут прощены, для него наступит такое же благополучие, которым евреи наслаждались в мирное царствование Соломона (3: Цар IV:25).
Adam Clarke: Commentary on the Bible - 1831
3:10: Shall ye call every man his neighbour - See on Isa 36:16 (note). Every one shall be inviting and encouraging another to believe on the Lord Jesus Christ; and thus taste and see that God is good. See on Isa 2:2 (note), Isa 2:3 (note). And there shall be the utmost liberty to preach, believe on, and profess the faith of our Lord Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
3:10: Under the vine and under the fig tree - Micah had already made the description of the peaceful days of Solomon Kg1 4:25, a symbol Mic 4:4 of the universal fearless peace of the time of Christ. Lap.: "Christ by His passion shall not only take away iniquity, but also bring peace, delight, free communication of all things, so that all things among Christians should be common. For the law of Christ enjoineth charity, forgiveness of injuries, patience, love of enemies etc., all which bring temporal peace."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: In: Zac 2:11
shall: Kg1 4:25; Isa 36:16; Hos 2:18; Mic 4:4; Joh 1:45-48
Geneva 1599
3:10 In that day, saith the LORD of hosts, shall ye call every man his neighbour under the (q) vine and under the fig tree.
(q) You will then live in peace and quietness, that is, in the kingdom of Christ; (Is 2:2; Mic 4:4; Hag 2:9).
John Gill
3:10 In that day, saith the Lord of hosts,.... The Gospel dispensation, which began with the incarnation, sufferings, death, and resurrection of Christ, and still continues; called sometimes the day of salvation, the acceptable time, and year of the redeemed:
shall ye call every man his neighbour under the vine, and under the fig tree; which may be expressive of the desire of gracious souls after the conversion of others; they would have them come under the means of grace; and are desirous that the means might be blessed to them; that they might know Christ, and be partakers of the same grace with them; which arises from a sense they have of the blessings they share in; from a love to immortal souls, and a desire to promote the glory of God; also of the fruitfulness and plenty of the Gospel dispensation; Christ is the true vine, laden with precious fruits; from him saints have all their fruitfulness; they sit under his shadow with delight, and his fruit is sweet unto them; the provisions of his house are very excellent and precious, to which others are invited to partake of: likewise of the fellowship and communion which saints have with each other; they converse in private, join in public worship, and feast together at the Lord's table; and encourage one another so to do; all which is crowned with the presence of God, and fellowship with him: moreover, the words may suggest that peace and tranquillity enjoyed by believers under the Gospel dispensation, and that safety and security which they have in and through Christ; See Gill on Mic 4:4.
John Wesley
3:10 In that day - Of removing the sins of my people. Shall ye call - Ye shall invite one another to refresh yourselves with the sweet fruit of the vine and fig - tree. When iniquity is taken away, we receive precious benefits from our justification, more precious than the fruits of the vine or fig - tree. And we repose ourselves in sweet tranquillity, being quiet from the fear of evil.
Robert Jamieson, A. R. Fausset and David Brown
3:10 under . . . vine . . . fig tree--emblem of tranquil prosperity (3Kings 4:25). Type of spiritual peace with God through Christ (Rom 5:1); and of millennial blessedness (Mic 4:4).