translation_id: net-engnet

book_id: ZEC

label: NET study note

text: Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18 ; Neh 7:7; 12:1, 7, 10, 26 ). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. ( Neh 12:10 ).


text: The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.


text: The Hebrew word צוֹאִים ( tso ’ im ) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.


text: The statement you will be able to preside over my temple ( Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.


text: The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21 ; Ps 132:17 ; Jer 23:5; 33:15 ).


text: The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected ( Ps 118:22-23 ; Isa 8:13-15 ), will become the chief cornerstone of the church ( Eph 2:19-22 ).


text: Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the Lord bring salvation to all Israel (cf. Isa 66:7-9 ).