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THE MESSAGE
Zechariah 3:8
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
“Listen, High Priest Joshua, you and your colleagues sitting before you; indeed, these men are a sign that I am about to bring my servant, the Branch.
Hear now, Yehoshua the Kohen Gadol, you and your fellows who sit before you; for they are men who are a sign: for, behold, I will bring forth my servant, the Branch.
Heare now, O Ioshua the high Priest, thou and thy fellowes that sit before thee: for they are men wondred at: for behold, I will bring foorth my seruant 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 .
Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch.
'Now listen, Joshua, you high priest, you and your friends who are sitting in front of you—indeed they are men who are a sign: for behold, I am going to bring in My servant the Branch.
"‘Listen, Joshua, the high priest, and your friends who are sitting in front of you. They are symbols of what will happen. I am going to bring my servant called the Branch.
'Now listen, Joshua, the high priest, you and your colleagues who are sitting in front of you—indeed they are men who are a symbol [of what is to come]—for behold, I am going to bring in My servant the Branch [in Messianic glory].
Heare now, O Iehoshua the hie Priest, thou and thy felowes that sit before thee: for they are monstruous persons: but behold, I wil bring forth the Branche my seruant.
'Now listen, Joshua the high priest, you and your friends who are sitting in front of you—indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch.
Now listen, Joshua the high priest, you and your friends who are sitting in front of you—indeed they are men who are a wondrous sign, for behold, I am going to bring in My servant the Branch.
'Hear now, O high priest Joshua, you and your companions seated before you, who are indeed a sign. For behold, I am going to bring My servant, the Branch.
Listen carefully, High Priest Joshua and all of you other priests. You are a sign of things to come, because I am going to bring back my servant, the Chosen King.
Listen, cohen gadol Y'hoshua, both you and your colleagues seated here before you, because these men are a sign that I am going to bring my servant Tzemach [Sprout].
Hear now, Joshua the high priest, thou and thy fellows that sit before thee—for they are men of portent—for behold, I will bring forth my servant the Branch.
Listen, Joshua, you who are the high priest, and listen, you fellow priests seated before him. You are all examples to show what will happen when I bring my special servant. He is called, the Branch.
Hear now, O Joshua the high priest, you and your fellows who stand before you; for you are marvelous men: Behold, I will bring forth the rising of the sun upon my servant.
Listen then, Joshua, you who are the High Priest; and listen, you fellow priests of his, you that are the sign of a good future: I will reveal my servant, who is called The Branch!
Listen, please, O Joshua the high priest, you and your companions that are sitting before you. For the men are a sign that, look, I am going to bring my servant the Branch.
Hear now, O Joshua the high priest, you and your associates who are sitting before you; for they are men of symbol.
Hear now, O Joshua the high priest, thou and thy fellows that sit before thee; for they are men that are a sign: for, behold, I will bring forth my servant the Branch.
Give ear now, O Joshua, the high priest, you and your friends who are seated before you; for these are men who are a sign: for see, I will let my servant the Branch be seen.
Hear now, O Joshua the high priest, thou and thy fellows that sit before thee; for they are men that are a sign; for, behold, I will bring forth My servant the Shoot.
Heare O Iosua thou hie priest, thou & thy felowes that sit before thee, for they are monstruous persons: behold, I wyl bring foorth the braunche my seruaunt.
Thus saith the Lord Almighty;
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, Joshua the high priest, you and your fellows who sit before you; for they are men who are a sign: for, behold, I will bring forth my servant, the Branch.
Here thou, Jhesu, greet preest, thou and thi frendis that dwellen bifore thee, for thei ben men signefiynge thing to comyng. Lo! sotheli Y schal brynge my seruaunt spryngynge up, ether Crist borun.
Hear now, O Joshua the high priest, you and your fellows that sit before you; for they are men that are a sign: for, look, I will bring forth my slave 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.
Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you are a symbol that I am about to introduce my servant, the Branch.
"Hear, O Joshua, the high priest, You and your companions who sit before you, For they are a wondrous sign; For behold, I am bringing forth My Servant the BRANCH.
"Listen to me, O Jeshua the high priest, and all you other priests. You are symbols of things to come. Soon I am going to bring my servant, the Branch.
Now listen, Joshua the head religious leader, and your friends who are sitting in front of you are men who show a part of the good things to come in the future. See, I am going to bring My Servant the Branch.
Now listen, Joshua, high priest, you and your colleagues who sit before you! For they are an omen of things to come: I am going to bring my servant the Branch.
Hear, I pray thee, O Joshua the high priest, thou and thy friends who are sitting before thee, for, men to serve as signs, they are, - For behold me! bringing in my servant, the Bud;
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.
Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men of good omen: behold, I will bring my servant the Branch.
Hear, I pray thee, Joshua, the high priest, Thou and thy companions sitting before thee, (For men of type [are] they,) For lo, I am bringing in My servant -- a Shoot.
Heare o Iesua thou hye prest, thou & thy frendes that dwell before the, for they are woderous people. Beholde, I will bringe forth the braunch of my seruaunt:
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
for: Psalms 71:7, Isaiah 8:18, Isaiah 20:3, 1 Corinthians 4:9-13
wondered at: Heb. of wonder, or sign, as, Ezekiel 12:11, Ezekiel 24:24
my: Isaiah 42:1, Isaiah 49:3, Isaiah 49:5, Isaiah 52:13, Isaiah 53:11, Ezekiel 34:23, Ezekiel 34:24, Ezekiel 37:24, Philippians 2:6-8
the Branch: Zechariah 6:12, Isaiah 4:2, Isaiah 11:1, Isaiah 53:2, Jeremiah 23:5, Jeremiah 33:15, Ezekiel 17:22-24, Ezekiel 34:29, Luke 1:78, *marg.
Reciprocal: 2 Kings 2:11 - General Ezra 2:2 - Jeshua Ezra 3:2 - Jeshua Psalms 80:15 - the branch Isaiah 63:4 - General Zechariah 3:1 - Joshua Matthew 12:18 - my servant Matthew 21:42 - The stone Matthew 27:14 - marvelled Mark 10:32 - they were amazed Mark 15:5 - Pilate John 15:1 - vine Acts 9:21 - amazed Acts 16:25 - and the Philippians 2:7 - the form Hebrews 10:33 - made
Cross-References
The serpent was clever, more clever than any wild animal God had made. He spoke to the Woman: "Do I understand that God told you not to eat from any tree in the garden?"
The Woman said to the serpent, "Not at all. We can eat from the trees in the garden. It's only about the tree in the middle of the garden that God said, ‘Don't eat from it; don't even touch it or you'll die.'"
God called to the Man: "Where are you?"
He said, "I heard you in the garden and I was afraid because I was naked. And I hid."
The Man said, "The Woman you gave me as a companion, she gave me fruit from the tree, and, yes, I ate it." God said to the Woman, "What is this that you've done?"
God made leather clothing for Adam and his wife and dressed them.
God said, "The Man has become like one of us, capable of knowing everything, ranging from good to evil. What if he now should reach out and take fruit from the Tree-of-Life and eat, and live forever? Never—this cannot happen!"
Moses Teaches Israel on the Plains of Moab Moses called all Israel together. He said to them, Attention, Israel. Listen obediently to the rules and regulations I am delivering to your listening ears today. Learn them. Live them. God , our God, made a covenant with us at Horeb. God didn't just make this covenant with our parents; he made it also with us, with all of us who are alive right now. God spoke to you personally out of the fire on the mountain. At the time I stood between God and you, to tell you what God said. You were afraid, remember, of the fire and wouldn't climb the mountain. He said: I am God , your God, who brought you out of the land of Egypt, out of a house of slaves. No other gods, only me. No carved gods of any size, shape, or form of anything whatever, whether of things that fly or walk or swim. Don't bow down to them and don't serve them because I am God, your God, and I'm a most jealous God. I hold parents responsible for any sins they pass on to their children to the third, and yes, even to the fourth generation. But I'm lovingly loyal to the thousands who love me and keep my commandments. No using the name of God , your God, in curses or silly banter; God won't put up with the irreverent use of his name. No working on the Sabbath; keep it holy just as God , your God, commanded you. Work six days, doing everything you have to do, but the seventh day is a Sabbath, a Rest Day—no work: not you, your son, your daughter, your servant, your maid, your ox, your donkey (or any of your animals), and not even the foreigner visiting your town. That way your servants and maids will get the same rest as you. Don't ever forget that you were slaves in Egypt and God , your God, got you out of there in a powerful show of strength. That's why God , your God, commands you to observe the day of Sabbath rest. Respect your father and mother— God , your God, commands it! You'll have a long life; the land that God is giving you will treat you well. No murder. No adultery. No stealing. No lies about your neighbor. No coveting your neighbor's wife. And no lusting for his house, field, servant, maid, ox, or donkey either—nothing that belongs to your neighbor! These are the words that God spoke to the whole congregation at the mountain. He spoke in a tremendous voice from the fire and cloud and dark mist. And that was it. No more words. Then he wrote them on two slabs of stone and gave them to me. As it turned out, when you heard the Voice out of that dark cloud and saw the mountain on fire, you approached me, all the heads of your tribes and your leaders, and said, "Our God has revealed to us his glory and greatness. We've heard him speak from the fire today! We've seen that God can speak to humans and they can still live. But why risk it further? This huge fire will devour us if we stay around any longer. If we hear God 's voice anymore, we'll die for sure. Has anyone ever known of anyone who has heard the Voice of God the way we have and lived to tell the story? "From now on, you go and listen to what God , our God, says and then tell us what God tells you. We'll listen and we'll do it." God heard what you said to me and told me, "I've heard what the people said to you. They're right—good and true words. What I wouldn't give if they'd always feel this way, continuing to revere me and always keep all my commands; they'd have a good life forever, they and their children! "Go ahead and tell them to go home to their tents. But you, you stay here with me so I can tell you every commandment and all the rules and regulations that you must teach them so they'll know how to live in the land that I'm giving them as their own." So be very careful to act exactly as God commands you. Don't veer off to the right or the left. Walk straight down the road God commands so that you'll have a good life and live a long time in the land that you're about to possess.
And now, finally, God answered Job from the eye of a violent storm. He said:
God doesn't miss a thing— he's alert to good and evil alike.
Gill's Notes on the Bible
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, Ezekiel 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, Isaiah 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 αναÏολη, "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", Luke 1:78 and one of his titles is "the Sun of righteousness", Malachi 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 Micah 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, Revelation 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 ×× ×©× ××פת "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.
Barnes' Notes on the Bible
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 âmen of signsâ 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 âbefore him,â as inferiors. So Ezekiel says, âI was sitting in my house, and the elders of Israel were sitting before meâ Ezekiel 8:1. They are âimages of the things to comeâ Hebrews 10:1. Isaiahâs two sons, with their prophetic names, âHaste-spoil speed-prey, and a-remnant shall-return,â were with his own name, âsalvation-of-the-Lord, signs and portentsâ Isaiah 8:18 of the future Israel. Isaiah, walking naked and barefoot, was âa sign and portentâ Isaiah 20:3 against Egypt. God tells Ezekiel, that in the âremoval of his stuff, as stuff for the captivity, I have set thee for a portent unto the house of Israelâ Ezekiel 12:6.
I, he explains his act, âam your portent; like as I have done, so shall it be done unto youâ Ezekiel 12:11. When forbidden to mourn on the death of his wife; âEzekiel 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 Godâ Ezekiel 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 Godâs free mercy, were the substance of the whole previous vision. It was the full reinstatement of the priesthood. The priesthood so restored was the portent of what was to come. To âoffer the offering of the people, and make an atonement for them; Leviticus 9:7; âto make an atonement for the children of Israel for all their sins once a yearâ Leviticus 16:34, was the object of the existence of the priesthood. Typical only it could be, because they had âbut the blood of bulls and goats to offer, which could,â in themselves, ânever take away sinsâ Hebrews 10:4. But in this their act they were portents of what was to come. He adds here, âFor, behold, I will bring My Servant the Branch.â
The Branch - Had now become, or Zechariah made it, a proper name. Isaiah had prophesied, âIn that day shall the Branch of the Lord be beautiful and glorious for the escaped of Israelâ Isaiah 4:2; and, in reference to the low estate of him who should come, âThere shall come forth a rod out of the stump of Jesse, and a Branch shall grow out of his rootsâ Isaiah 11:1; and Jeremiah, âBehold 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 Righteounessâ Jeremiah 23:5-6; and, âIn 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 landâ Jeremiah 33:15. Of him Zechariah afterward spoke as, âa man whose name is the Branchâ Zechariah 6:12.
Here Zechariah names him simply, as a proper name, âMy servant, the, Branch,â as Ezekiel prophesied of âMy servant David.â The title âMy servant,â which is Isaiahâs chiefest title of the Messiah, occurs in connection with the same image of ills youthâs lowly estate, and of His atoning Death. âHe shall grow up before Him as a sucker, and as a root from a dry groundâ Isaiah 53:2; âa scion shall grow out of his rootsâ Isaiah 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: âLook 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.â
Clarke's Notes on the Bible
Verse Zechariah 3:8. O Joshua - thou, and thy fellows — Thy countrymen, who have now returned from your captivity, in a very wonderful manner. ×× ×©× ××פת 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, Matthew 1:12, and heir to the throne of Judah. The Chaldee has, "My servant the Messiah." Isaiah 4:2. I think the word cannot apply to Zerubbabel, except as a type of Christ; in that sense it may be understood of him. See Zechariah 6:11-12.
