The Cleansing of Joshua the High Priest and the Promised Branch
Zechariah 3:1-10
Zec.3.1 - Details
Original Text
Morphology
- ויראני: VERB,qal,imperf,3,m,sg
- את: PRT,acc
- יהושע: NOUN,m,sg,abs
- הכהן: NOUN,m,sg,def
- הגדול: ADJ,m,sg,def
- עמד: VERB,qal,perf,3,m,sg
- לפני: PREP
- מלאך: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- והשטן: CONJ,NOUN,m,sg,def
- עמד: VERB,qal,perf,3,m,sg
- על: PREP
- ימינו: NOUN,m,sg,suff-3ms
- לשטנו: VERB,qal,inf+suff:3,m,sg
Parallels
- Job 1:6; 2:1 (structural): Satan appears in the divine council before the LORD in order to accuse or test a human—parallel scene of the accuser standing before God.
- Psalm 109:6 (verbal): Prayer that an accuser stand at the right hand of the foe uses near‑identical imagery of an adversary standing at the right hand to oppose someone.
- Revelation 12:10 (thematic): Identifies Satan as the 'accuser of our brothers,' echoing the role of Satan in Zechariah as one who stands to accuse the priest.
- Hebrews 4:14–16 (thematic): Presents Jesus as the great/high priest who sympathizes and provides advocacy before God—contrasts the accused/high priest figure in Zechariah and highlights priestly advocacy/cleansing.
Alternative generated candidates
- He showed me: Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him.
- And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him.
Zec.3.2 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אל: NEG
- השטן: NOUN,m,sg,def
- יגער: VERB,qal,yiqtol,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- בך: PREP+PRON,2,m,sg
- השטן: NOUN,m,sg,def
- ויגער: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- בך: PREP+PRON,2,m,sg
- הבחר: NOUN,m,sg,def
- בירושלם: PREP+NOUN,f,sg,abs
- הלוא: PART
- זה: PRON,dem,m,sg
- אוד: ADV
- מצל: VERB,pual,ptcp,m,sg
- מאש: PREP+NOUN,f,sg,abs
Parallels
- Job 1:6–12; 2:1–7 (structural): Both passages portray Satan appearing in the divine council and God addressing him directly; like Zech 3:2, Job presents Satan as an accuser/adversary who is spoken to by the LORD and authorized/rebuked within God’s court.
- Revelation 12:10–11 (thematic): Revelation names Satan the 'accuser of our brethren' and recounts his defeat; this echoes Zech 3:2’s depiction of Satan as accuser and God’s rebuke and the vindication/deliverance of God’s people.
- Jude 1:23 (verbal): Jude urges believers to 'save others by snatching them out of the fire,' echoing the vivid image of a 'brand plucked out of the fire' used in Zech 3:2 for a rescued remnant.
- Isaiah 43:1–2 (thematic): Isaiah speaks of God's chosen ones whom he redeems and carries through fire and flood; this parallels Zech 3:2’s emphasis on the 'chosen' (Jerusalem) and deliverance from fiery peril.
Alternative generated candidates
- And the LORD said to Satan, "The LORD rebuke you, O Satan! The LORD who has chosen Jerusalem rebuke you. Is not this a brand plucked from the fire?"
- And the LORD said to Satan, "The LORD rebuke you, O Satan! The LORD who has chosen Jerusalem rebuke you. Is not this a brand plucked from the fire?"
Zec.3.3 - Details
Original Text
Morphology
- ויהושע: CONJ+NOUN,m,sg,abs
- היה: VERB,qal,perf,3,m,sg
- לבש: VERB,qal,impv,2,m,sg
- בגדים: NOUN,m,pl,abs
- צואים: NOUN,f,pl,abs
- ועמד: VERB,qal,perf,3,m,sg
- לפני: PREP
- המלאך: NOUN,m,sg,def
Parallels
- Isaiah 64:6 (verbal): Isaiah speaks of 'our righteous acts are like filthy rags' (or 'filthy garments'), using the same image of garments as a symbol of impurity that Zechariah applies to Joshua's clothing.
- Isaiah 61:10 (thematic): Isaiah celebrates being 'clothed with the garments of salvation' and a 'robe of righteousness'—a positive counterpart to Zechariah's removal of filthy garments and the motif of being re-clothed in righteousness.
- Leviticus 16:4 (structural): The high priest (Aaron) is commanded to put on holy linen garments when performing atonement rites; this cultic regulation provides the background for understanding the significance of Joshua (the priest) standing in unfit garments.
- Revelation 3:5 (thematic): The promise that the faithful will be 'clothed in white garments' links to the symbolic expectation that being clothed signifies purity and restored standing before God, paralleling Zechariah's scene of clothing/declothing as sign of cleansing and restoration.
Alternative generated candidates
- Now Joshua was clothed in filthy garments and was standing before the angel.
- Now Joshua was clothed with filthy garments and stood before the angel.
Zec.3.4 - Details
Original Text
Morphology
- ויען: VERB,qal,perf,3,m,sg
- ויאמר: VERB,qal,perf,3,m,sg
- אל: NEG
- העמדים: VERB,qal,ptc,0,m,pl
- לפניו: PREP+PRON,3,m,sg
- לאמר: INF,qal,infc
- הסירו: VERB,hiph,imp,2,m,pl
- הבגדים: NOUN,m,pl,def
- הצאים: ADJ,m,pl,def
- מעליו: PREP+PRON,3,m,sg
- ויאמר: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- ראה: VERB,qal,imperat,2,m,sg
- העברתי: VERB,hiph,perf,1,_,sg
- מעליך: PREP,2,m
- עונך: NOUN,m,sg,abs+2ms
- והלבש: VERB,piel,impv,2,m,sg
- אתך: PREP+PRON,2,m,sg
- מחלצות: NOUN,f,pl,abs
Parallels
- Isaiah 61:10 (verbal): Uses the same clothing imagery—God 'clothes' the righteous with garments of salvation/robe of righteousness, linking forgiveness and a new, holy vesture.
- Ezekiel 16:9-14 (thematic): God washes, anoints, and clothes Jerusalem in fine garments as an act of restoration and honor—parallel motif of divine cleansing and bestowal of new clothing.
- Leviticus 16:23-24 (structural): After the Day of Atonement rites the priest bathes and puts on his garments of office—ritual precedent for removal of uncleanness and changing into clean attire following atonement.
- Psalm 103:12 (thematic): Speaks of God removing/transferring sins ('as far as the east is from the west'), corresponding to 'I have caused thine iniquity to pass from thee'—emphasis on divine removal of guilt.
- Isaiah 1:18 (thematic): The promise that sins, though scarlet, shall be made white—another prophetic image of divine forgiveness and moral cleansing akin to stripping off filthy garments and clothing the penitent anew.
Alternative generated candidates
- And he answered and spoke to those who stood before him, "Remove the filthy garments from him." And to him he said, "Behold, I have taken away your iniquity, and I will clothe you with clean robes."
- And he answered and said to those who stood before him, "Remove the filthy garments from him." And to Joshua he said, "Behold, I have taken away your iniquity, and I will clothe you with rich robes."
Zec.3.5 - Details
Original Text
Morphology
- ואמר: VERB,qal,wayyiqtol,3,m,sg
- ישימו: VERB,qal,impf,3,m,pl
- צניף: NOUN,m,sg,abs
- טהור: ADJ,m,sg
- על: PREP
- ראשו: NOUN,m,sg,abs+PRON,3,m,sg
- וישימו: VERB,qal,perf,3,m,pl
- הצניף: NOUN,m,sg,def
- הטהור: ADJ,m,sg,def
- על: PREP
- ראשו: NOUN,m,sg,abs+PRON,3,m,sg
- וילבשהו: VERB,qal,perf,3,m,sg,ob3,m,sg
- בגדים: NOUN,m,pl,abs
- ומלאך: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- עמד: VERB,qal,perf,3,m,sg
Parallels
- Leviticus 8:7-9 (verbal): Moses clothes Aaron for the priesthood—putting on the tunic and mitre (turban) and anointing—direct ritual parallel to placing a clean turban and garments on Joshua.
- Exodus 28:2, 40-43 (thematic): Commands for making holy/priestly garments for Aaron and his sons; provides the institutional background for the clean turban and priestly vesture in Zechariah.
- Ezekiel 16:9-10 (thematic): God cleanses, adorns and clothes Jerusalem with fine garments and jewels—uses clothing imagery of restoration and purification like the removal of filthy garments and putting on clean clothes in Zechariah.
- Isaiah 61:10 (thematic): The motif of being ‘clothed’ with salvation/garments of gladness parallels clothing-as-redemption imagery in Zechariah’s cleansing and re‑vesting of the priest.
- Psalm 132:9 (verbal): ’Let thy priests be clothed with righteousness’—explicit priestly-clothing language linking garments with righteousness/status, echoing Zechariah’s clean vesting of the priest.
Alternative generated candidates
- And they set a clean turban upon his head; they put the clean turban on his head and clothed him with garments. And the angel of the LORD stood by.
- Then they put a clean turban on his head—yes, they put the clean turban on his head—and they clothed him; and the angel of the LORD was standing there.
Zec.3.6 - Details
Original Text
Morphology
- ויעד: VERB,qal,impf,3,m,sg
- מלאך: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- ביהושע: PREP+NOUN,m,sg,abs
- לאמר: INF,qal,infc
Parallels
- Judges 6:11-12 (thematic): The angel of the LORD appears and speaks to Gideon, commissioning and instructing a human leader—parallels Zechariah's angelic address to Joshua.
- Exodus 3:2-4 (thematic): The angel of the LORD appears to Moses (in the burning bush) and speaks directly to him; similar motif of the divine messenger addressing and directing a key leader.
- Joshua 5:13-15 (structural): A divine warrior/angelic figure speaks to Joshua (the leader whose name matches the high priest), confronting and commissioning him—structurally similar to an angelic interlocutor addressing 'Joshua'.
- Genesis 22:11-12 (thematic): The angel of the LORD calls to Abraham and intervenes with direct speech; parallels the pattern of the angel as God's spokesperson who delivers instruction and divine intervention.
Alternative generated candidates
- The angel of the LORD charged Joshua, saying,
- And the angel of the LORD charged Joshua, saying,
Zec.3.7 - Details
Original Text
Morphology
- כה: ADV
- אמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- צבאות: NOUN,m,pl,abs
- אם: CONJ
- בדרכי: PREP+NOUN,f,pl,cstr+1s
- תלך: VERB,qal,impf,3,f,sg
- ואם: CONJ
- את: PRT,acc
- משמרתי: NOUN,m,sg,abs,1cs
- תשמר: VERB,qal,impf,2,m,sg
- וגם: CONJ
- אתה: PRON,2,m,sg
- תדין: VERB,qal,impf,2,m,sg
- את: PRT,acc
- ביתי: NOUN,m,sg,abs+1cs
- וגם: CONJ
- תשמר: VERB,qal,impf,2,m,sg
- את: PRT,acc
- חצרי: NOUN,f,sg,abs,poss:1,sg
- ונתתי: VERB,qal,perf,1,_,sg
- לך: PRON,2,m,sg
- מהלכים: VERB,qal,ptc,x,m,pl
- בין: PREP
- העמדים: VERB,qal,ptc,0,m,pl
- האלה: DEM,pl
Parallels
- Numbers 18:6 (verbal): Uses similar language about priestly/Levite duties—'they shall keep the charge of the sanctuary'—paralleling Zech.'s 'keep my charge' and guarding the house/courts.
- Ezekiel 44:23 (verbal): Describes priests who 'teach my people the difference between the holy and the common' and who 'keep the charge of the house'—closely parallels Joshua's commissioned role in Zech.3:7.
- 1 Samuel 2:35 (thematic): God promises to raise up a faithful priest who will 'do according to what is in my heart'—echoing the motif of divine commissioning and conditional faithfulness found in Zech.3:7.
- Malachi 2:7 (thematic): Speaks of the priest whose 'lips should keep knowledge' and who walks with God—resonates with Zech.'s emphasis on walking in God's ways and preserving the charge of the sanctuary.
- Exodus 19:5-6 (structural): An if/then covenant formula ('if you obey... then you shall be... a kingdom of priests')—parallels Zech.3:7's conditional promise linking obedience to priestly responsibility and privilege.
Alternative generated candidates
- "Thus says the LORD of hosts: If you will walk in my ways and keep my charge, then you shall also govern my house and shall also keep my courts, and I will grant you access among those who stand here.
- "Thus says the LORD of hosts: If you will walk in my ways and keep my charge, then you also shall govern my house and oversee my courts, and I will give you freedom of movement among those who stand here."
Zec.3.8 - Details
Original Text
Morphology
- שמע: VERB,qal,perf,3,m,sg
- נא: PART
- יהושע: NOUN,m,sg,abs
- הכהן: NOUN,m,sg,def
- הגדול: ADJ,m,sg,def
- אתה: PRON,2,m,sg
- ורעיך: NOUN,m,pl,abs,poss,2,m,sg
- הישבים: PART,qal,ptc,3,m,pl,def
- לפניך: PREP+PRON,2,m,sg
- כי: CONJ
- אנשי: NOUN,m,pl,cons
- מופת: NOUN,m,sg,abs
- המה: PRON,3,m,pl
- כי: CONJ
- הנני: PRT+PRON,1,sg
- מביא: VERB,qal,impf,3,m,sg
- את: PRT,acc
- עבדי: NOUN,m,pl,cons
- צמח: NOUN,m,sg,cs
Parallels
- Zech.6:12-13 (verbal): Repeats the 'Branch' (צֶמַח) motif and explicitly identifies the coming 'Branch' as a single figure who will combine priestly and royal functions, echoing 3:8's announcement 'I will bring my servant the Branch.'
- Isa.11:1 (verbal): Uses the same 'shoot/branch' imagery ('A shoot shall come forth from the stump of Jesse') to portray a Davidic messianic figure, paralleling Zech.3:8's portrayal of a divinely appointed 'Branch.'
- Jer.23:5-6 (thematic): Promises a 'righteous Branch' from David who will reign wisely and bring salvation—a thematic fulfillment of Zech.3:8's oracle about God bringing forth his servant, the Branch.
- Isa.4:2 (thematic): Speaks of 'the Branch of the LORD' who will be beautiful and glorious, reinforcing the prophetic tradition that the 'Branch' is a divinely produced savior/cleanser, as in Zech.3:8.
Alternative generated candidates
- Hear now, Joshua the high priest, you and your companions who sit before you— for they are men of sign; behold, I will bring my servant, the Branch.
- "Hear now, Joshua the high priest, you and your companions who sit before you; for they are men of portent. Behold, I will bring my servant, the Branch."
Zec.3.9 - Details
Original Text
Morphology
- כי: CONJ
- הנה: PART
- האבן: NOUN,f,sg,def
- אשר: PRON,rel
- נתתי: VERB,qal,perf,1,_,sg
- לפני: PREP
- יהושע: NOUN,m,sg,abs
- על: PREP
- אבן: NOUN,f,sg,abs
- אחת: NUM,f,sg
- שבעה: NOUN,m,sg,abs
- עינים: NOUN,f,du,abs
- הנני: PRT+PRON,1,sg
- מפתח: NOUN,m,sg,abs
- פתחה: VERB,qal,perf,3,f,sg
- נאם: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- צבאות: NOUN,m,pl,abs
- ומשתי: VERB,qal,perf,1,_,sg
- את: PRT,acc
- עון: NOUN,m,sg,abs
- הארץ: NOUN,f,sg,def
- ההיא: DEM,f,sg
- ביום: PREP
- אחד: NUM,card,m,sg
Parallels
- Zechariah 4:10 (verbal): Mentions 'these seven are the eyes of the LORD'—directly connects the image of seven eyes to divine oversight and ties to the same symbolic cluster in Zech 3:9.
- Revelation 5:6 (verbal): The Lamb is described with 'seven horns and seven eyes,' linking the seven‑eyes motif to divine completeness/omniscience and to New Testament Christological reading of Zechariah's image.
- Isaiah 28:16 (allusion): God lays a foundational 'stone' in Zion; Zech.3:9's 'stone' set before Joshua functions in the same tradition of a divinely placed, foundational/messianic stone.
- Psalm 118:22 (thematic): The image of 'the stone the builders rejected' becoming a corner/decisive stone resonates with Zech.3:9's stone imagery and later messianic interpretation of that stone.
- Hebrews 9:26 (thematic): Speaks of Christ appearing once 'to put away sin,' paralleling Zech.3:9's promise to remove the land's iniquity 'in one day'—both texts portray a decisive, single divine action removing sin.
Alternative generated candidates
- Behold the stone that I have set before Joshua: on a single stone are seven eyes. I will engrave its inscription, declares the LORD of hosts, and I will remove the iniquity of that land in one day.
- For behold, the stone that I have set before Joshua — on one stone are seven eyes. Behold, I will inscribe its inscription, says the LORD of hosts, and I will remove the iniquity of that land in one day.
Zec.3.10 - Details
Original Text
Morphology
- ביום: PREP
- ההוא: DEM,ms,sg
- נאם: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- צבאות: NOUN,m,pl,abs
- תקראו: VERB,qal,impf,2,m,pl
- איש: NOUN,m,sg,abs
- לרעהו: PREP+NOUN,m,sg,poss3ms
- אל: NEG
- תחת: PREP
- גפן: NOUN,f,sg,abs
- ואל: CONJ+PREP
- תחת: PREP
- תאנה: VERB,qal,impf,3,f,sg
Parallels
- 1 Kings 4:25 (verbal): Uses nearly identical wording—people living in safety “each one under his vine and under his fig tree,” describing peace and security in Solomon’s reign.
- Micah 4:4 (verbal): Prophetic promise that each will ‘sit under his vine and under his fig tree’ with no one to make them afraid; same image of personal security and blessing.
- Judges 9:8-15 (thematic): Jotham’s parable features the fig tree and the vine as desirable leaders; reflects cultural association of vine/fig with prosperity, dignity, and sustenance.
- Hosea 9:10 (thematic): Employs fig-tree/vine imagery to recall Israel’s early fruitfulness and origins, using similar agricultural symbolism linking the people to vine and fig.
Alternative generated candidates
- In that day, declares the LORD of hosts, each one shall invite his neighbor under his vine and under his fig tree."
- In that day, says the LORD of hosts, each one shall invite his neighbor to sit under his vine and under his fig tree.
He showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. And the LORD said to Satan, “The LORD rebuke you, O Satan! The LORD who has chosen Jerusalem rebuke you! Is not this a brand plucked from the fire?” Now Joshua was clothed with filthy garments and stood before the angel. And he answered and said to those standing before him, “Remove the filthy garments from him.” Then he said to him, “See, I have taken away your iniquity; I will clothe you with vestments.”
“Let them set a clean turban on his head.” So they set a clean turban on his head, and clothed him with garments. And the angel of the LORD stood by. And the angel of the LORD charged Joshua, saying,
“Thus says the LORD of hosts: If you will walk in my ways and keep my charge, then you shall govern my house and shall keep my courts, and I will grant you access among these who stand here.
Hear now, Joshua the high priest, you and your companions who sit before you— for they are men of sign; behold, I will bring my servant the Branch.
For behold, the stone that I have set before Joshua; on one stone are seven eyes. Behold, I will inscribe its inscription, says the LORD of hosts, and I will remove the iniquity of that land in a single day.
On that day, says the LORD of hosts, each shall invite his neighbor under his vine and under his fig tree.”