Read exegesis of Zechariah 7, click here.
Zechariah chapter 6
A simple exegesis
based on grammatical observations of the Hebrew text
By Stephen Ng
Zech.
6:1 וָאָשֻׁ֗ב וָאֶשָּׂ֤א עֵינַי֙
וָֽאֶרְאֶ֔ה וְהִנֵּ֨ה אַרְבַּ֤ע מַרְכָּבוֹת֙ יֹֽצְא֔וֹת מִבֵּ֖ין שְׁנֵ֣י
הֶֽהָרִ֑ים וְהֶהָרִ֖ים הָרֵ֥י נְחֹֽשֶׁת׃
Zech. 6:2
בַּמֶּרְכָּבָ֥ה הָרִֽאשֹׁנָ֖ה סוּסִ֣ים אֲדֻמִּ֑ים וּבַמֶּרְכָּבָ֥ה הַשֵּׁנִ֖ית
סוּסִ֥ים שְׁחֹרִֽים׃
Zech. 6:3
וּבַמֶּרְכָּבָ֥ה הַשְּׁלִשִׁ֖ית סוּסִ֣ים לְבָנִ֑ים וּבַמֶּרְכָּבָה֙ הָרְבִעִ֔ית
סוּסִ֥ים בְּרֻדִּ֖ים אֲמֻצִּֽים׃
Zech. 6:4
וָאַ֙עַן֙ וָֽאֹמַ֔ר אֶל־הַמַּלְאָ֖ךְ הַדֹּבֵ֣ר בִּ֑י מָה־אֵ֖לֶּה אֲדֹנִֽי׃
Zech. 6:5
וַיַּ֥עַן הַמַּלְאָ֖ךְ וַיֹּ֣אמֶר אֵלָ֑י אֵ֗לֶּה אַרְבַּע֙ רֻח֣וֹת הַשָּׁמַ֔יִם
יוֹצְא֕וֹת מֵֽהִתְיַצֵּ֖ב עַל־אֲד֥וֹן כָּל־הָאָֽרֶץ׃
Zech. 6:6
אֲשֶׁר־בָּ֞הּ הַסּוּסִ֣ים הַשְּׁחֹרִ֗ים יֹֽצְאִים֙ אֶל־אֶ֣רֶץ צָפ֔וֹן
וְהַלְּבָנִ֔ים יָצְא֖וּ אֶל־אַֽחֲרֵיהֶ֑ם וְהַ֨בְּרֻדִּ֔ים יָצְא֖וּ אֶל־אֶ֥רֶץ
הַתֵּימָֽן׃
Zech. 6:7
וְהָאֲמֻצִּ֣ים יָצְא֗וּ וַיְבַקְשׁוּ֙ לָלֶ֙כֶת֙ לְהִתְהַלֵּ֣ך בָּאָ֔רֶץ
וַיֹּ֕אמֶר לְכ֖וּ הִתְהַלְּכ֣וּ בָאָ֑רֶץ וַתִּתְהַלַּ֖כְנָה בָּאָֽרֶץ׃
Zech. 6:8
וַיַּזְעֵ֣ק אֹתִ֔י וַיְדַבֵּ֥ר אֵלַ֖י לֵאמֹ֑ר רְאֵ֗ה הַיּֽוֹצְאִים֙ אֶל־אֶ֣רֶץ
צָפ֔וֹן הֵנִ֥יחוּ אֶת־רוּחִ֖י בְּאֶ֥רֶץ צָפֽוֹן׃ ס
Zech. 6:9
וַיְהִ֥י דְבַר־יְהוָ֖ה אֵלַ֥י לֵאמֹֽר׃
Zech. 6:10
לָק֙וֹחַ֙ מֵאֵ֣ת הַגּוֹלָ֔ה מֵחֶלְדַּ֕י וּמֵאֵ֥ת טוֹבִיָּ֖ה וּמֵאֵ֣ת
יְדַֽעְיָ֑ה וּבָאתָ֤ אַתָּה֙ בַּיּ֣וֹם הַה֔וּא וּבָ֗אתָ בֵּ֚ית יֹאשִׁיָּ֣ה
בֶן־צְפַנְיָ֔ה אֲשֶׁר־בָּ֖אוּ מִבָּבֶֽל׃
Zech. 6:11
וְלָקַחְתָּ֥ כֶֽסֶף־וְזָהָ֖ב וְעָשִׂ֣יתָ עֲטָר֑וֹת וְשַׂמְתָּ֗ בְּרֹ֛אשׁ
יְהוֹשֻׁ֥עַ בֶּן־יְהוֹצָדָ֖ק הַכֹּהֵ֥ן הַגָּדֽוֹל׃
Zech. 6:12
וְאָמַרְתָּ֤ אֵלָיו֙ לֵאמֹ֔ר כֹּ֥ה אָמַ֛ר יְהוָ֥ה צְבָא֖וֹת לֵאמֹ֑ר
הִנֵּה־אִ֞ישׁ צֶ֤מַח שְׁמוֹ֙ וּמִתַּחְתָּ֣יו יִצְמָ֔ח וּבָנָ֖ה אֶת־הֵיכַ֥ל
יְהוָֽהּ׃
Zech. 6:13
וְ֠הוּא יִבְנֶ֞ה אֶת־הֵיכַ֤ל יְהוָה֙ וְהֽוּא־יִשָּׂ֣א ה֔וֹד וְיָשַׁ֥ב וּמָשַׁ֖ל
עַל־כִּסְא֑וֹ וְהָיָ֤ה כֹהֵן֙ עַל־כִּסְא֔וֹ וַעֲצַ֣ת שָׁל֔וֹם תִּהְיֶ֖ה בֵּ֥ין
שְׁנֵיהֶֽם׃
Zech. 6:14
וְהָעֲטָרֹ֗ת תִּֽהְיֶה֙ לְחֵ֙לֶם֙ וּלְטוֹבִיָּ֣ה וְלִידַֽעְיָ֔ה וּלְחֵ֖ן
בֶּן־צְפַנְיָ֑ה לְזִכָּר֖וֹן בְּהֵיכַ֥ל יְהוָֽה׃
Zech. 6:15
וּרְחוֹקִ֣ים ׀ יָבֹ֗אוּ וּבָנוּ֙ בְּהֵיכַ֣ל יְהוָ֔ה וִידַעְתֶּ֕ם כִּֽי־יְהוָ֥ה
צְבָא֖וֹת שְׁלָחַ֣נִי אֲלֵיכֶ֑ם וְהָיָה֙ אִם־שָׁמ֣וֹעַ תִּשְׁמְע֔וּן בְּק֖וֹל
יְהוָ֥ה אֱלֹהֵיכֶֽם׃ ס
Let me begin by saying this
is a novice’s attempt to exegete Zechariah chapter 6 strictly
based on the grammatical observations of the Hebrew text. This is a simplified
version of an exegesis, not meant for academic grading but for general reading.
Please do not take this 100% accurate interpretation of the text, but merely as
an attempt at the Hebrew text. Efforts are made to refine my ability to exegete
using the Hebrew text. Of course, it would help you to appreciate this exegesis
better when you can read the Hebrew text for yourself.
Chapter 6 of Zechariah is divided into two sections with
a minor break represented by the letter Samech ס
which was probably inserted by the
Masoretic scholars at the end of verse 8 and subsequently at end of verse 15.
The first passage (6:1-8) is
on God’s judgement and the second passage (6:9-15) highlights the New Branch.
Verse 1
Verse 1 begins with the
prophet Zechariah telling us what he saw (ראה): four chariots
(מַרְכָּבוֹת֙) going out from between two bronze
mountains. From carvings of chariots in the Temple we understand it is a
display of power, as the cherubim are known to ride on them (BDB).
The Masoretic cantillation Athnah,
which divides this verse into two parts of equal weightage, is at the word הֶֽהָרִ֑ים (the mountains), leaving behind only three words; herein, is the
emphasis that this vision was about God’s judgement.
וְהֶהָרִ֖ים הָרֵ֥י נְחֹֽשֶׁת
This clause refers to the two
mountains which are described as ‘the mountains of bronze.’ Bronze is usually
associated with judgement (see Numbers 21:9 ‘bronze serpent’); hence, this
vision of the four chariots is associated with God’s judgement.
Verses 2 & 3
In these two verses,
Zechariah tells us that each chariot is accompanied by horses of four different
colours: red (אֲדֻמִּ֑ים), black (שְׁחֹרִֽים), white
(לְבָנִ֑ים) and dappled (בְּרֻדִּ֖ים).
Although mentioned in
different orders, these four coloured horses appear again but in the singular
form in Revelations 6; whereas chariots are mentioned in Zechariah’s vision, in
John’s vision, the horses are seen with their riders.
Unless clearly revealed by
Scriptures, any attempt to interpret the meanings of each colour can only be
speculative. However, their roles are obvious as explained by the angel: to
judge the world.
|
|
Biblia Hebraica |
Septuagint |
NA28 Greek |
|
||
|
Zech 6:2 |
Red |
אֲדֻמִּ֑ים |
πυρροί |
λευκός |
White |
Rev 6:2 |
|
Zech 6:2 |
Black |
שְׁחֹרִים |
μέλανες |
πυρρός |
Red |
Rev 6:4 |
|
Zech 6:3 |
White |
לְבָנִים |
λευκοί |
μέλας |
Black |
Rev 6:5 |
|
Zech 6:3 |
Strong Dappled |
בְּרֻדִּים אֲמֻצִּים |
ποικίλοι |
χλωρός |
Ashen |
Rev 6:7 |
Verses 4-8
Verses 4-8 is a dialogue
between Zechariah and the angel, who reveals who these horses and their
chariots are. They are the four spirits of the heavens (רֻחוֹת הַשָּׁמַיִם) who stand (מֵהִתְיַצֵּב) before
the Lord. ‘הִתְיַצֵּב’ being the Hithpael (intensive, reflexive
form) of יצב, would be better translated as ‘spirits in attendance’ (similar to the serjeant-at-arm
in a legislature).
Here, we see that the horses
and their chariots are sent forth to different corners of the earth their
specific roles:
|
|
Colour of
Horses |
Roles Played |
Ref |
|
הַסּוּסִים הַשְּׁחֹרִים |
Black horses |
North country; “appeased
My wrath in the land of the north.” |
Zech 6:6, 8 |
|
הַלְּבָנִים |
White (horses) |
Followed after
the black horses |
Zech 6:6 |
|
בְּרֻדִּים אֲמֻצִּים |
Strong dappled (horses) |
South country;
patrol the earth |
Zech 6:6, 7 |
|
|
Red (horses) |
NOTE:
Scripture is silent about the role they are supposed to be playing. |
|
The strong dappled horses (בְּרֻדִּים אֲמֻצִּים) are assigned to patrol the earth. The
word ‘patrol’ is translated from the Hithpael form (הִתְהַלֵּך). This is an intensive, reflexive form of the verb, ‘to walk’
or ‘to go’.
The use of the Hithpael shows
the intensity of which the horses obey fully God’s command; the Athnah in verse
7 here also suggests the emphasis given to the last two words with equal
weightage to the first 10 words. During their patrol, there is peace throughout
the entire earth.
וַתִּתְהַלַּכְנָה
בָּאָרֶץ׃
(Translated: ‘So they patrolled the earth.’)
Whether these four chariots
and their horses represent the different empires before and during Jesus’
ministry of earth is merely a matter of speculation. We will not delve into
something of this nature, but to keep an open mind that if it any prophecy is
yet to be fulfilled, when it is fulfilled, God will bring to mind what He had
foretold.
Verses 9-15
Verse 9 marks the shift of focus
toיְהוָה and His
dialogue with the prophet, Zechariah. The main theme is now about the Branch (צֶמַח). The message is apparently to raise hope for the people who
had returned from the land of Babylon during the post-exilic era (see verse
10).
A crown (עֲטָרוֹה (absolute form))[1],
usually meant for a king, is to be placed on the High Priest, Joshua the son of
Jehozadak. Why? Obviously, it is because Joshua, being a type (or foreshadow)
of the Messiah who was to come, foreshadows the kingly priesthood role that
this Branch would be given. This role was fulfilled by One Man.
When Jesus came, He lived
under the Law and fulfilled all the requirements under the Law. He was found blameless
and without sin. Having lived a perfect life according to the Law, He laid His
life as a sacrifice as an atonement (for which Yom Kippur foreshadowed), not
for His own sins, but for the sins of those whom He came to deliver. Just
before He gave up His spirit, He uttered a very significant last word τετέλεσται (as recorded in koine Greek, translated as, “It is finished!”). This word,
which can also be translated as ‘It is accomplished, completed; performed,
carried out!’ remind us that Jesus came, not to abolish, but to fulfil all the
requirements under the Law, so that by the cross, He sets us free from the condemnation
and servitude under the Law and sin, and that we may now live in the Spirit. Believers
can now say, “We are no longer under law but under grace. We live by the
Spirit, not under the Torah.”
The significance of this
merger of both offices of the king and priest is further explained by the
writer to the Hebrews (see Hebrews 7:11, 15, 17):
Heb. 7:14 Now if perfection was through the
Levitical priesthood (for on the basis of it the people received the Law), what
further need was there for another priest to arise according to the order of
Melchizedek, and not be designated according to the order of Aaron?
Heb. 7:15 And this is clearer still, if
another priest arises according to the likeness of Melchizedek,
Heb.
7:17 For it is attested of Him,
“YOU ARE A
PRIEST FOREVER
ACCORDING
TO THE ORDER OF MELCHIZEDEK.”
Here, we see the importance
of the Branch. It means a new lease of life, a new beginning. In verse 12 we
read that His Name will be known as the Branch.
הִנֵּה־אִישׁ צֶמַח שְׁמוֹ
וּמִתַּחְתָּיו יִצְמָח
וּבָנָה אֶת־הֵיכַל יְהוָהּ׃
The word יִצְמָח is the qal imperfect
third masculine singular (3ms) that can be translated as ‘to grow, sprout.’ The
branch is not just another branch of the tree, but has the potential of growing
into a full blown tree after the old tree is truncated.
Verse 13, “וְהוּא יִבְנֶה אֶת־הֵיכַל יְהוָה” tells us that our Lord Himself would
build the temple (הֵיכַל
יְהוָה), a
reference to the ἐκκλησίαν, often translated as church (John 2:19-21;
Matthew 16:18). Christ told His adversaries that, if Herod’s temple were destroyed,
He would raise up the temple in three days; a reference to His resurrection. Because
ἐκκλησίαν refers to the universality of the body of Christ, it is no longer the physical
Jewish or Jerusalem temple that we are looking forward to, but the temple in
the spiritual sense – the body of Christ – that is built from God’s people, both
Jews and Gentiles. Prophetically, the temple will no longer be a physical
building but the idea of God living with us.
“Behold,
the tabernacle of God is among men, and He will dwell among them, and they
shall be His people, and God Himself will be among them (Revelations 21:3).
There is no more division
between Jews and Gentiles; in this new temple (בְּהֵיכַל), God’s
chosen people (or the elect) are no longer of a particular cultural or ethnic identity
as seen from verse 15:וּרְחוֹקִים
יָבֹאוּ וּבָנוּ בְּהֵיכַל יְהוָה. Therefore,
it is obvious that Zechariah was NOT – I emphasise again, NOT referring to a
physical temple – either Herod’s temple or a third temple to be built at the
physical site on Mount Moriah, which we will see the “ABOMINATION OF DESOLATION
which was spoken of through Daniel the prophet, standing in the holy place”
(Matthew 24:15). We should not be eagerly waiting for the third Jerusalem
temple to be built and flocking to it, as the Lord warned “those who are in
Judea must flee to the mountains” (.
The new temple of the LORD (בְּהֵיכַל יְהוָה), which Zechariah speaks about is fulfilled, where Christ now holds
the office of both King and High Priest. For this reason, we now understand better
why the writer to the Hebrews (in Heb 5:10, 6:20, 7:10-17) said that we have a High
Priest, who no longer comes under the order of the Levitical priesthood but after
the order of the king of righteousness, Melchizedek (מַלְכִּי־צֶדֶק).
We are now being made members
of this royal priesthood.
But you
are A CHOSEN RACE, A ROYAL PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s
OWN POSSESSION, so that you may proclaim the excellencies of Him who has called
you out of darkness into His marvelous light; (1 Peter 2:9)
In the Old Testament times, the
High Priest could only enter into the Holy of Holies once a year during Yom
Kippur, but after the curtain separating the Holy of Holies from the rest of
the temple was torn into two, our High Priest and King, our Lord Jesus Himself,
now sits on the throne.
We see in this last verse of
chapter 6 that YHWH was not interested to tell the people when this prophecy of
the Branch would be fulfilled. Instead, the emphasis was on the obedience to
the voice of the LORD:
אִם־שָׁמוֹעַ
תִּשְׁמְעוּן בְּקוֹל יְהוָה אֱלֹהֵיכֶם׃
The word ‘obedience’ is a
conjugation of the root word, Shema (שׁמע), which
is translated as ‘hear’ – the same word used in the Shema Yis’rael (“Hear, O
Israel that the Lord is one”). Obedience and hearing the voice of YHWH is more
important than to know when things will take place as prophesied.
Summary
From this chapter, we see two
important events, one following the other. The judgement of God executed by the
four chariots and the coloured horses had preceded the coming of the Branch. And
when the Branch appeared, He would build a temple that are no longer the physical
temple but the ἐκκλησίαν which are not confined to any one particular
ethnicity. Having become part of His temple or ἐκκλησίαν, we look forward to the New Jerusalem, where there is no longer a physical
temple but God dwelling in our midst. This is the glorious hope that we have in
Christ Jesus our Lord!
END
[1] The word is translated into Greek Septuagint as στεφάνους, from whence the
name Stephen was derived
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