Zechariah / Chapter 3

Zechariah 3

10 verses • Westminster Leningrad Codex 1 tradition available

Translator's Introduction

What This Chapter Is About

Zechariah 3 presents the fourth night vision — a heavenly courtroom scene where Joshua the high priest stands before the angel of the LORD, clothed in filthy garments, while the Satan stands at his right hand to accuse him. The LORD rebukes the accuser, declaring Joshua a brand plucked from the fire. Joshua's filthy garments are removed and replaced with clean robes and a turban, symbolizing the removal of the people's iniquity. The chapter concludes with the promise of the Branch (Tsemach) and a stone with seven eyes — on a single day, God will remove the iniquity of the land.

What Makes This Chapter Remarkable

This is the only passage in Zechariah where ha-satan ('the adversary/accuser') appears, connecting this vision to the heavenly court scenes in Job 1-2. The filthy garments represent not Joshua's personal sin but the collective guilt of the post-exilic community — the high priest bears the nation's iniquity. The garment exchange is a vivid enactment of forgiveness: guilt is not merely pardoned but removed and replaced with righteousness. The mention of 'the Branch' (tsemach, v. 8) introduces one of the most important messianic titles in the prophets, linking to Isaiah 4:2, 11:1, Jeremiah 23:5, and 33:15. The stone with seven eyes (v. 9) has generated extensive interpretive debate — temple cornerstone, precious gem for the high priestly breastplate, or cosmic symbol.

Translation Friction

The word tso'im ('filthy') in verse 3 is extremely strong — it refers to excrement-stained garments, not merely soiled clothing. We rendered it as 'filthy' but note the force in the translator notes. The identity of ha-satan is debated: in pre-exilic usage, satan functions as a title ('the adversary/accuser') rather than a proper name. We retain the article and lowercase rendering 'the adversary' to reflect the Hebrew, while noting the development toward the later concept of Satan as a personal name. The stone with seven eyes (v. 9) defies easy interpretation — we preserve the image without forcing a single explanation.

Connections

The heavenly court scene parallels Job 1:6-12 and 2:1-7. The filthy-to-clean garment exchange anticipates Isaiah 61:10 ('he has clothed me with garments of salvation') and Revelation 7:14 (robes washed white). The Branch (tsemach) connects to Isaiah 4:2, 11:1, Jeremiah 23:5, 33:15, and Zechariah 6:12. The removal of iniquity 'in a single day' (v. 9) has been read as anticipating the Day of Atonement's ultimate fulfillment. The seven eyes appear again in Zechariah 4:10 and inform the imagery of Revelation 5:6 (the Lamb with seven eyes). **Tradition comparisons:** Targum Jonathan provides interpretive renderings: The Branch (tsemach) is explicitly rendered as 'the Messiah' (Meshicha). Jonathan adds 'and he shall be revealed' (veyitgeli), applying the revelation theology to the Messiah's appearance — the Messia... See [Targum Jonathan on Zechariah](/targum/zechariah).

Zechariah 3:1

וַיַּרְאֵ֗נִי אֶת־יְהוֹשֻׁ֙עַ֙ הַכֹּהֵ֣ן הַגָּד֔וֹל עֹמֵ֕ד לִפְנֵ֖י מַלְאַ֣ךְ יְהוָ֑ה וְהַשָּׂטָ֛ן עֹמֵ֥ד עַל־יְמִינ֖וֹ לְשִׂטְנֽוֹ׃

Then he showed me Joshua the high priest standing before the angel of the LORD, with the adversary standing at his right hand to accuse him.

KJV 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.

Notes & Key Terms 1 term

Key Terms

הַשָּׂטָן ha-satan
"the adversary" — adversary, accuser, prosecutor, opponent

With the definite article, satan is a role description: 'the accuser.' This is not yet the fully developed Satan of later Jewish and Christian theology, but a member of the heavenly court whose function is prosecutorial — bringing legitimate charges before the divine judge.

Translator Notes

  1. The heavenly courtroom scene: Joshua stands as the defendant, the angel of the LORD as judge, and ha-satan ('the adversary') as prosecutor. The right hand is the position of accusation in a legal proceeding (cf. Psalm 109:6). The word satan with the definite article (ha-satan, 'the adversary') functions as a title/role, not a proper name — this figure's job is to accuse, to bring charges. The infinitive lesitno ('to accuse him') is from the same root as satan, creating a deliberate wordplay: the satan stands to satan.
Zechariah 3:2

וַיֹּ֨אמֶר יְהוָ֜ה אֶל־הַשָּׂטָ֗ן יִגְעַ֨ר יְהוָ֤ה בְּךָ֙ הַשָּׂטָ֔ן וְיִגְעַ֤ר יְהוָה֙ בְּךָ֔ הַבֹּחֵ֖ר בִּירוּשָׁלָ֑͏ִם הֲל֧וֹא זֶ֦ה א֖וּד מֻצָּ֥ל מֵאֵֽשׁ׃

The LORD said to the adversary, "The LORD rebukes you, adversary! The LORD who has chosen Jerusalem rebukes you! Is not this man a brand plucked from the fire?"

KJV 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?

Notes & Key Terms

Translator Notes

  1. The double rebuke is emphatic. God speaks of himself in the third person ('the LORD rebukes you') — a formal legal ruling rather than a personal outburst. The basis for the rebuke is God's election: 'the LORD who has chosen Jerusalem' — the accusation against Joshua (and the community he represents) is overridden by God's sovereign choice. The metaphor ud mutsal me'esh ('a brand plucked from the fire') means a partially burned stick rescued from destruction — Joshua and the remnant have survived the fire of exile, singed but alive. The same image appears in Amos 4:11.
Zechariah 3:3

וִיהוֹשֻׁ֕עַ הָיָ֥ה לָבֻ֖שׁ בְּגָדִ֣ים צוֹאִ֑ים וְעֹמֵ֖ד לִפְנֵ֥י הַמַּלְאָֽךְ׃

Now Joshua was clothed in filthy garments as he stood before the angel.

KJV Now Joshua was clothed with filthy garments, and stood before the angel.

Notes & Key Terms

Translator Notes

  1. The word tso'im ('filthy') is far stronger than modern English 'dirty' or 'soiled.' The root relates to excrement — these are garments stained with human waste, representing the most extreme form of ritual defilement. For a high priest, who was required to wear sacred vestments of linen and gold (Exodus 28), to stand in excrement-stained clothes before the divine court is devastating. Joshua's filthy garments represent not personal sin but the collective guilt and defilement of the community he serves as intercessor.
Zechariah 3:4

וַיַּ֣עַן וַיֹּ֗אמֶר אֶל־הָעֹמְדִ֤ים לְפָנָיו֙ לֵאמֹ֔ר הָסִ֛ירוּ הַבְּגָדִ֥ים הַצֹּאִ֖ים מֵעָלָ֑יו וַיֹּ֣אמֶר אֵלָ֗יו רְאֵ֨ה הֶעֱבַ֤רְתִּי מֵעָלֶ֙יךָ֙ עֲוֺנֶ֔ךָ וְהַלְבֵּ֥שׁ אֹתְךָ֖ מַחֲלָצֽוֹת׃

He answered and spoke to those standing before him, saying, "Remove the filthy garments from him." Then he said to Joshua, "See — I have taken your iniquity away from you, and I will clothe you in splendid robes."

KJV 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.

Notes & Key Terms 1 term

Key Terms

עֲוֺן avon
"iniquity" — iniquity, guilt, punishment for guilt, moral distortion

One of the three major Hebrew sin-words (along with chet and pesha). Avon carries the sense of twisted, distorted behavior and the guilt-weight it produces. Its removal here is total — the garment metaphor makes forgiveness tangible.

Translator Notes

  1. The garment exchange is a physical enactment of forgiveness. The verb he'evarti ('I have caused to pass away') means the iniquity is removed — not suppressed, not overlooked, but taken away. The machalatsot ('splendid robes,' 'festal garments') are robes of distinction and honor, far exceeding mere clean replacements. The scene moves from the worst possible defilement to the highest possible honor in a single divine command. This is theology enacted as drama.
Zechariah 3:5

וָאֹמַ֕ר יָשִׂ֛ימוּ צָנִ֥יף טָה֖וֹר עַל־רֹאשׁ֑וֹ וַיָּשִׂימוּ֩ הַצָּנִ֨יף הַטָּה֜וֹר עַל־רֹאשׁ֗וֹ וַיַּלְבִּשֻׁ֙הוּ֙ בְּגָדִ֔ים וּמַלְאַ֥ךְ יְהוָ֖ה עֹמֵֽד׃

Then I said, "Let them place a clean turban on his head." So they placed the clean turban on his head and clothed him in garments, while the angel of the LORD stood by.

KJV 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.

Notes & Key Terms

Translator Notes

  1. Zechariah himself speaks — an unusual interjection in which the prophet participates in the vision rather than merely observing. The tsanif tahor ('clean turban') is the priestly headpiece (cf. Exodus 28:36-38), on which the gold plate reading 'Holy to the LORD' was attached. By restoring the turban, Joshua is reinvested with full priestly authority. The note that the angel of the LORD 'stood by' (omed) suggests supervisory approval of the process.
Zechariah 3:6

וַיָּ֙עַד֙ מַלְאַ֣ךְ יְהוָ֔ה בִּיהוֹשֻׁ֖עַ לֵאמֹֽר׃

Then the angel of the LORD solemnly charged Joshua:

KJV And the angel of the LORD protested unto Joshua, saying,

Notes & Key Terms

Translator Notes

  1. The verb vayya'ad ('solemnly testified, charged') is a formal legal term — the angel delivers a binding declaration with conditions. What follows in verse 7 is a conditional covenant: obedience will lead to authority.
Zechariah 3:7

כֹּה־אָמַ֞ר יְהוָ֣ה צְבָא֗וֹת אִם־בִּדְרָכַ֤י תֵּלֵךְ֙ וְאִ֣ם אֶת־מִשְׁמַרְתִּ֣י תִשְׁמֹ֔ר וְגַם־אַתָּה֙ תָּדִ֣ין אֶת־בֵּיתִ֔י וְגַ֖ם תִּשְׁמֹ֣ר אֶת־חֲצֵרָ֑י וְנָתַתִּ֤י לְךָ֙ מַהְלְכִ֔ים בֵּ֥ין הָעֹמְדִ֖ים הָאֵֽלֶּה׃

This is what the LORD of Armies says: If you walk in my ways and keep my charge, then you will govern my house and oversee my courts, and I will give you access to walk among those standing here.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The conditional covenant has two requirements (walk in my ways, keep my charge) and three rewards (govern the house, oversee the courts, access to the heavenly court). The third reward — mahlekhim ('access, places to walk') among the standing angels — is extraordinary: Joshua the high priest will have the right to move among the angelic beings of the heavenly court. This elevates the priesthood beyond its earthly function to a mediating role between heaven and earth.
Zechariah 3:8

שְׁמַע־נָ֗א יְהוֹשֻׁ֙עַ֙ הַכֹּהֵ֣ן הַגָּד֔וֹל אַתָּ֕ה וְרֵעֶ֖יךָ הַיֹּשְׁבִ֣ים לְפָנֶ֑יךָ כִּי־אַנְשֵׁ֤י מוֹפֵת֙ הֵ֔מָּה כִּי־הִנְנִ֥י מֵבִ֖יא אֶת־עַבְדִּ֥י צֶֽמַח׃

Listen now, Joshua the high priest — you and your companions who sit before you, for they are men who serve as signs — for I am about to bring my servant, the Branch.

KJV 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.

Notes & Key Terms 1 term

Key Terms

צֶמַח tsemach
"Branch" — branch, sprout, growth, shoot

A messianic title rooted in the image of organic growth from David's seemingly dead dynasty. The Branch will spring up where the royal tree was cut down — divine life from human death.

Translator Notes

  1. The word mophet ('sign, portent, wonder') means Joshua and his companions are living symbols pointing toward something greater. The title tsemach ('Branch') is a recognized messianic designation appearing in Isaiah 4:2 (where it refers to the LORD's branch), Jeremiah 23:5 and 33:15 (a righteous branch for David), and Zechariah 6:12. Combined with avdi ('my servant'), it creates a dual-identity figure: Davidic king and divine servant. The phrase hineni mevi ('I am about to bring') indicates imminent divine action.

Targum Jonathan (Aramaic, 1st-5th c. CE)messianic

"For behold, I am bringing my servant the Messiah, and he shall be revealed."

The Branch (tsemach) is explicitly rendered as 'the Messiah' (Meshicha). Jonathan adds 'and he shall be revealed' (veyitgeli), applying the revelation theology to the Messiah's appearance — the Messiah is not merely born but revealed by God.

Zechariah 3:9

כִּ֣י הִנֵּ֣ה הָאֶ֡בֶן אֲשֶׁ֣ר נָתַ֩תִּי֩ לִפְנֵ֨י יְהוֹשֻׁ֜עַ עַל־אֶ֤בֶן אַחַת֙ שִׁבְעָ֣ה עֵינַ֔יִם הִנְנִ֥י מְפַתֵּ֖חַ פִּתֻּחָ֑הּ נְאֻם֙ יְהוָ֣ה צְבָא֔וֹת וּמַשְׁתִּ֛י אֶת־עֲוֺ֥ן הָאָ֖רֶץ הַהִ֥יא בְּי֥וֹם אֶחָֽד׃

For look — the stone that I have set before Joshua: on that single stone are seven eyes. I myself will engrave its inscription — declares the LORD of Armies — and I will remove the iniquity of that land in a single day.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The stone (even) with seven eyes (shiv'ah enayim) is one of the most enigmatic images in the prophets. Interpretations include: (1) a temple foundation stone, (2) a precious gem for the high priestly breastplate or turban, (3) a cosmic symbol of God's all-seeing awareness, (4) a messianic symbol connected to the Branch. The seven eyes likely represent complete divine knowledge and oversight (cf. 4:10 — 'the eyes of the LORD that range through the whole earth'). The engraving (pittuchah) may refer to an inscription or a decorative carving. The climactic promise — removing avon ('iniquity') of the entire land beyom echad ('in a single day') — is breathtaking in scope. This connects to the Day of Atonement concept but transcends it: not annual covering but permanent removal.
Zechariah 3:10

בַּיּ֣וֹם הַה֗וּא נְאֻם֙ יְהוָ֣ה צְבָא֔וֹת תִּקְרְא֖וּ אִ֣ישׁ לְרֵעֵ֑הוּ אֶל־תַּ֥חַת גֶּ֖פֶן וְאֶל־תַּ֥חַת תְּאֵנָֽה׃

On that day — declares the LORD of Armies — you will invite one another to sit under the vine and under the fig tree.

KJV In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.

Notes & Key Terms 1 term

Key Terms

שָׁלוֹם shalom
"(implied in the image)" — peace, wholeness, well-being, security, flourishing

Though the word shalom does not appear in this verse, the vine-and-fig-tree image is its iconic visual representation — a world where shalom has been fully realized.

Translator Notes

  1. The image of sitting 'under the vine and under the fig tree' is the quintessential picture of messianic peace in the Hebrew Bible, drawn from 1 Kings 4:25 (Solomon's golden age), Micah 4:4, and Isaiah 36:16. It represents agricultural abundance, personal security, and neighborly fellowship — each person enjoying the fruit of their own land without fear of invasion or oppression. The verb tiqre'u ('you will invite, call') suggests active hospitality — sharing prosperity with neighbors.
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