9 The word of the Lord came to me: 10 "Take silver and gold from the exiles Heldai, Tobijah and Jedaiah, who have arrived from Babylon. Go the same day to the house of Josiah son of Zephaniah. 11 Take the silver and gold and make a crown, and set it on the head of the high priest, Joshua son of Jehozadak. 12 Tell him this is what the Lord Almighty says: 'Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the Lord. 13 It is he who will build the temple of the Lord , and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two.' 14 The crown will be given to Heldai, Tobijah, Jedaiah and Hen son of Zephaniah as a memorial in the temple of the Lord . 15 Those who are far away will come and help to build the temple of the Lord, and you will know that the Lord Almighty has sent me to you. This will happen if you diligently obey the Lord your God."
by Pamela J. Scalise
A Prophetic Sign-Act: A Crown for Joshua: The sequence of vision reports and oracles ends with the report of a symbolic action, the crowning of the Branch. Zechariah’s instructions from the Lord are somewhat like the commands to Samuel and to Elisha’s unnamed colleague to anoint kings. There were long waiting periods after the anointing of David and Jehu (1 Sam. 16:1–13; 2 Kgs. 9:1–13) before these chosen men were able to take their thrones (2 Sam. 5:1–5; 2 Kgs. 10:18–36). The delay in Zechariah’s case will be much longer. He crowns a proxy rather than the new king himself. The priests who worked with Joshua have been called “men symbolic of things to come,” of the coming of the Branch (3:8). In Zechariah’s sign-act the high priest himself is the sign of the Branch and of the priest who wi…
Zechariah is instructed to crown the high priest, thus uniting the priesthoo…
9 The word of the Lord came to me: 10 "Take silver and gold from the exiles Heldai, Tobijah and Jedaiah, who have arrived from Babylon. Go the same day to the house of Josiah son of Zephaniah. 11 Take the silver and gold and make a crown, and set it on the head of the high priest, Joshua son of Jehozadak. 12 Tell him this is what the Lord Almighty says: 'Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the Lord. 13 It is he who will build the temple of the Lord , and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two.' 14 The crown will be given to Heldai, Tobijah, Jedaiah and Hen son of Zephaniah as a memorial in the temple of the Lord . 15 Those who are far away will come and help to build the temple of the Lord, and you will know that the Lord Almighty has sent me to you. This will happen if you diligently obey the Lord your God."
The book of Haggai, after giving assurances of immediate blessing and of the future glory of the temple, closes with a prophecy of a victorious Messiah, who will reign over Jerusalem (Hag. 2:20–23). In a similar way Zechariah caps off the eight visions with a remarkable and memorable symbolic action—the crowning of Joshua as a foretoken of the Messiah. The fact of the crowning is significant; it is a reminder that when God has dealt with Babylon and the other nations, he will establish his own king on the throne. This king will flourish and be clothed with majesty. The manner of the crowning is significant in two ways: (1) It sets forth in the clearest possible way that in the Messiah the two offices of king and of priest will be united. (Note that Joshua the priest receives the crown of …
A Prophetic Sign-Act: A Crown for Joshua: The sequence of vision reports and oracles ends with the report of a symbolic action, the crowning of the Branch. Zechariah’s instructions from the Lord are somewhat like the commands to Samuel and to Elisha’s unnamed colleague to anoint kings. There were long waiting periods after the anointing of David and Jehu (1 Sam. 16:1–13; 2 Kgs. 9:1–13) before these chosen men were able to take their thrones (2 Sam. 5:1–5; 2 Kgs. 10:18–36). The delay in Zechariah’s case will be much longer. He crowns a proxy rather than the new king himself. The priests who worked with Joshua have been called “men symbolic of things to come,” of the coming of the Branch (3:8). In Zechariah’s sign-act the high priest himself is the sign of the Branch and of the priest who wi…
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Babylon (Babel) was the capital city of Babylonia, an ancient kingdom located in Mesopotamia, the region between the Tigris and the Euphrates rivers, an area now in the modern country of Iraq. The city of Babylon was located on the banks of the Euphrates River, about fifty-five miles from the modern city of Baghdad. Babylon plays a major role in the Bible, especially during the time of the OT prophets. Babylon or the Babylonians are mentioned in the books of 2 Kings, 1 2 Chronicles, Ezra, Nehemiah, Esther, Psalms, Isaiah, Jeremiah, Ezekiel, Daniel, Micah, Habakkuk, and Zechariah. Babylon also appears at the very beginning of the biblical story (Gen. 10–11) as well as at the very end (Rev. 14; 16–18; cf. 1 Pet. 5:13).
Old Testament. Genesis 10:10 states that Babylon was one of the first centers of the kingdom of the mighty warrior Nimrod, but the puzzling nature of Nimrod and the difficulties encountered in interpreting Gen. 10 make it difficult to state much about this reference with certainty.
The better-known incident in Genesis regarding Babylon is the story about the tower of Babel (Gen. 11:1–9). Note that in Gen. 9:1–7 God commands Noah and his family to scatter over the earth and replenish its population. The builders of the tower of Babel are doing just the opposite of the divine injunction, trying to stop the scattering.
Thus, the city of Babel/Babylon carried negative connotations from the very beginning of the biblical story. Genesis 11 introduces Babel as a symbol of human arrogance and rebellion against God. Later in Israel’s history the city of Babylon will continue to have negative associations, and once again it becomes a powerful symbol of human arrogance and rebellion against God.
The books of 1–2 Kings tell the tragic story of how Israel and Judah turn away from God to worship idols, ignoring the warnings that God gives them through the prophets. As foretold, the northern kingdom, Israel, is thus destroyed by the Assyrians in 722 BC. However, the southern kingdom, Judah, also fails to take heed and continues to worship pagan gods in spite of repeated warnings and calls to repentance from the prophets. Prophets such as Jeremiah repeatedly proclaim that if Judah and Jerusalem do not repent and turn from their idolatry and acts of injustice, then God will send the Babylonians to destroy them (see esp. Jer. 20–39). Jeremiah refers to the Babylonians 198 times, and the prophet personally experiences the terrible Babylonian siege and destruction of Jerusalem. Jeremiah 39 and 52 describe the actual fall of Jerusalem to Nebuchadnezzar and his Babylonian army. This same tragic story is recounted in 2 Kings 24–25. Thus, in 586 BC Nebuchadnezzar and his army completely destroy Jerusalem, burning the city and the temple to the ground and carrying off most of the population into exile in Babylonia.
Babylon appears in the OT prophetic literature in another context as well. Because of the apostasy of Israel and Judah, the prophets preach judgment on them. But the prophets also preach judgment on the enemies of Israel and Judah for exploiting or attacking and destroying God’s people. Jeremiah, for example, prophesies against numerous nations and cities (Jer. 46–49), but he focuses especially upon Babylon (Jer. 50:1–51:58).
New Testament. Babylon appears again at the end of the biblical story. In Rev. 17–18 John describes the enemy of God’s kingdom as a harlot dressed in scarlet and riding on a beast. One of the titles written on her head is “Babylon the Great” (17:5). Many scholars maintain that the harlot of Rev. 17–18 symbolizes ancient Rome, not a modern rebuilt Babylon. They argue that the term “Babylon” is used symbolically in Revelation. Supporting this view is the apostle Peter’s apparent use of the term “Babylon” to refer to Rome in 1 Pet. 5:13 (“she who is in Babylon . . . sends you her greetings”). Most NT scholars conclude that in this verse “she” is a reference to the church and that “Babylon” is a coded or symbolic reference to Rome.
Besides its normal, literal usage, “branch” is often used figuratively in the Bible to refer to descendants. The image that is created is usually that of a tree or tree stump from which new growth (“the branch”) emerges. The branch is thus both connected to the tree and yet still distinct and unique. In several OT passages the term “branch” is used to describe the coming Messiah, often stressing his descent from King David (Isa. 11:1; Jer. 23:5; 33:15; Zech. 3:8; 6:12 13; perhaps Isa. 4:2). Closely connected to the branch imagery of the Messiah is fruitfulness (Isa. 4:2; 11:1) and the dual concepts of justice and righteousness (Jer. 23:5; 33:15). Zechariah 6:12–13 states that “the Branch,” clothed in majesty, will rebuild the temple and take his seat on the throne to rule. In Rom. 11:17–24 Paul uses the branch/tree imagery to explain how Israel (the natural branch) and the Gentiles (the ingrafted branch) both relate to the overall plan and people of God (the tree with its roots).
The dislocation of a people group from its homeland. In the Bible, exile usually refers to two events in Israel’s history: the Assyrian exile of the northern kingdom in 722 BC and the Babylonian exile of the southern kingdom around 586 BC.
Headgear signifying honor, victory, power, or authority. A crown was worn by monarchs in the ancient world to designate their royal power, often including a golden headband with precious stones in it, as well as a turban.
There are two important types of crowns in the OT: the priestly and the royal. A royal crown first appears with Saul (2 Sam. 1:10) and is worn by monarchs after him, including David (2 Sam. 12:30; 1 Chron. 20:2; see also Pss. 21:3; 132:18) and Joash (2 Kings 11:12; 2 Chron. 23:11). The book of Exodus depicts a crownlike turban to which is affixed a golden “sacred emblem” bearing the inscription “Holy to the Lord,” which is to be worn by the high priest (Exod. 28:36 37; 29:6; see also, e.g., 39:30; Lev. 8:9).
Zechariah 6:11–14 looks to a future messiah, “the Branch,” who will be both priest and king, thus wearing a priestly and royal crown. Before his crucifixion, Jesus’ tormentors place on his head a mock crown made of thorns (Matt. 27:29; Mark 15:17; John 19:2, 5). In the book of Revelation both godly and satanic figures wear crowns: the elders in heaven (4:4, 10), the rider of the white horse (6:2), the locusts from the Abyss (9:7), the woman clothed with the sun (12:1), the dragon and the beast (12:3; 13:1), the one “like a son of man” (14:14), and Christ himself (19:12).
The tangible presence of God, experienced as overwhelming power and splendor. The main Hebrew word referring to glory, kabod, has the root meaning “heavy” (1 Sam. 4:18), which in other contexts can mean “intense” (Exod. 9:3; NIV: “terrible”), “wealthy” (i.e., “heavy in possessions” [Gen. 13:2]), and “high reputation” (Gen. 34:19; NIV: “most honored”). When used of God, it refers to his person and his works. God reveals his glory to Israel and to Egypt at the crossing of the sea (Exod. 14:4, 17 19). He carefully reveals his glory to Moses after Israel’s sin with the golden calf in order to assure him that he will not abandon them (33:12–23).
In the NT the glory of God is made real in the person of Jesus Christ (John 1:14; Heb. 1:3). He is, after all, the very presence of God. When he returns on the clouds, he will fully reveal God’s glory (Matt. 24:30; Mark 13:26; Luke 21:27).
The Bible contains many references to minerals and metals. Minerals can encompass a wide array of topics, thus the focus here is on valuable minerals such as ornamental stones as well as precious and useful metals.
Copper. References to copper within the Bible are few. Several passages discuss the basic origins of copper, such as the gathering of ore or the smelting process (Deut. 8:9; Job 28:2; Ezek. 22:18, 20; 24:11). Several NT passages acknowledge the presence of minted copper coins as currency (Matt. 10:9; Mark 12:42; Luke 21:2). Pure copper, however, was hard to use, although it could be combined with tin to make the alloy bronze.
Bronze. The first biblical reference to bronze is found in Gen. 4:22, in which we are told that Tubal-Cain forged tools out of bronze and iron. Next, bronze is mentioned in its use in the tabernacle built in the desert. Among the bronze items included were the many bronze clasps and bases for the tent construction (Exod. 26:11, 37; 27:10 11, 17–19). The altar and all its utensils were made of, or overlaid with, bronze (27:1–8). God also instructed Moses to make a bronze basin for washing (30:18). Moses also made a snake out of bronze and placed it on top of his staff when the Israelites were struck with an abundance of venomous snakes (Num. 21:9). Samson was bound with shackles of bronze (Judg. 16:21), and Goliath wore armor and carried weapons of bronze (1 Sam. 17:5–6). Solomon used an extensive amount of bronze in his building of the temple (2 Kings 25:16), and there was bronze in the statue that Daniel dreamed of (Dan. 2:32, 35). Many of the prophets used bronze as a way to discuss something that was to be strong or strengthened by God (Isa. 45:2; Jer. 1:18; Ezek. 40:3).
Iron and steel. One of the earliest references to iron in Scripture is its use by the Canaanites to make chariots (Josh. 17:16, 18). This would have been an early use of the metal in the Iron Age I period (1200–1000 BC). Also, Goliath’s spear, which was as big as a weaver’s rod, is said to have had a head made of iron (1 Sam. 17:7). Elisha’s miracle of making a borrowed ax head float (2 Kings 6:6) shows the continued value of the metal. In his latter days, David amassed iron among the goods to give Solomon to use in building the temple (1 Chron. 22:14; 29:2); Solomon later used these materials with the help of Huram-Abi (2 Chron. 2:13–14). Ezekiel discusses the economic value of iron in the context of trading (Ezek. 27:12, 19), and Daniel uses it as a metaphor for discussing strength (Dan. 2:40–41). The NT recognizes the strength of iron when discussing Christ’s iron scepter (Rev. 2:27; 19:15).
Tin. Tin was initially used mainly to produce the copper alloy bronze. Tin was not used in its pure form until well into the Roman period, and even then seldom by itself. The sources of tin in the ancient world are currently debated. The tin from large deposits in Tarshish in southern Spain (Ezek. 27:12) was available through Phoenician traders. Tin is also found in large deposits in Anatolia, but it is currently unknown whether these deposits had been discovered and used during biblical times. A third option is modern-day Afghanistan. Archaeologists have discovered in modern Turkey the remains of a wrecked ship, dated to around 1350 BC, that was carrying ten tons of copper ingots and about one ton of tin ingots. These ingots possibly originated in the area of modern-day Afghanistan and were bound for the Mediterranean trade routes. Tin is mentioned only four times in Scripture, always within a list of other metals (Num. 31:22; Ezek. 22:18, 20; 27:12).
Lead. Lead was used early in human history, but its applications were few. It would have been mined with copper and silver ore and then extracted as a by-product. The Romans used it for various implements, most notably wine vessels. It is referenced nine times within Scripture, either in a list or in reference to its weight. The only two times it is referenced as an object is when Job mentions a lead writing implement (Job 19:24), and when Zechariah has the vision of a woman sitting in the basket with a lead cover (Zech. 5:7, 8).
Gold and silver. Sought after for much of human history, gold and silver have been worked by humans for their ornamental value. The practical uses of these metals within the biblical setting were constrained mainly to their economic and ornamental value. Gold and silver jewelry were used as a form of payment and were minted into coins during the Greco-Roman era. Gold objects are relatively scarce in archaeological finds, mainly because most gold items would have been part of a large treasury carried off as tribute or plunder. Silver appears in the archaeological record more frequently; a remarkable hoard of silver in lump form was found at Eshtemoa (see 1 Sam. 30:26–28). This silver has been dated to the time of the kingdom of Judah, after the northern kingdom of Israel had fallen. The silver in raw lump form was most likely used as a monetary payment, even though it had not yet been minted into coins.
Gold in the ancient world came largely from Egypt and northern Africa. The Bible mentions Havilah as a land of gold (Gen. 2:11), as well as Ophir (1 Kings 9:28), but the exact location of both places is unknown. Silver was mined in southern Spain, along with other metals, and brought to the area through sea trading. The Athenians of the Classical period were also known for their vast silver-mining operations.
Silver and gold are mentioned repeatedly in the OT in reference to their uses in trading and their economic value. Most notably, the Israelites asked their Egyptian neighbors to give them gold and silver items just before they left Egypt (Exod. 3:22). The tabernacle was highly ornamented with these two metals, as was the temple built by Solomon. It is said that Solomon made the nation so wealthy that silver was considered as plentiful as stone (1 Kings 10:27). Perhaps the most notorious articles of silver within Scripture are those paid to Judas for his betrayal of Jesus (Matt. 26:15).
Precious stones. Stones of various origins were used in and around Palestine. The Bible makes few references to their use. Like gold and silver, they were used mainly for their ornamental value. Their scarcity made them highly prized. One notable exception is turquoise. The Egyptian pharaohs were fascinated with turquoise, and they mined extensively for it on the Sinai Peninsula. The remains of several turquoise mines have been found with Canaanite markings, indicating the presence of Canaanite slaves working the Egyptian mines. There was also a line of forts along the northern edge of the Egyptian Empire, used presumably to protect the pharaohs’ turquoise interests. Precious stones were also found in Syria, where Phoenician traders would have been able to bring them from other parts of the known world.
Exodus 28:17–21 describes twelve stones set in the breastpiece worn by the Israelite high priest. Twelve stones likewise appear in the foundations of the new Jerusalem (Rev. 21:19–20). Ezekiel uses nine of these same twelve stones to discuss the adornment of the king of Tyre (Ezek. 28:13).
The Bible uses the blanket term “precious stones” to denote a hoard of riches, such as that owned by Solomon (1 Kings 10:10).
A priest is a minister of sacred things who represents God to the people and the people to God. The OT identifies priests of Yahweh and priests of other gods and idols. The only pagan priest that the NT mentions is the priest of Zeus from Lystra who wanted to offer sacrifices to Paul and Barnabas, whom the crowd mistook for deities (Acts 14:13). All other NT references build upon OT teaching about priests of Yahweh.
Early biblical history records clan heads offering sacrifices for their families (Gen. 12:7 8; 13:18; 22; 31:54; 46:1). Although the patriarchs performed these duties, they are never called “priests”; the only priests mentioned from this time are foreigners such as Melchizedek, the Egyptian priest of On, and Moses’ father-in-law Jethro (Gen. 14:18; 41:45, 50; 46:20; Exod. 3:1; 18:1). Whereas all Israelites could be called “a kingdom of priests and a holy nation” (Exod. 19:6), a distinctive priesthood came to light when God instructed Moses to prepare special priestly clothes for Aaron and his sons (Exod. 28). The high priest was distinguished from the others by more magnificent clothes. By failing to wear their special clothes while serving at the tabernacle, the priests would incur guilt and die (Exod. 28:43).
In NT times many priests exerted religious and civil power as leaders of the Sadducees and the Essenes. Some priests, such as Zechariah, were portrayed as righteous men (Luke 1:5–6). Others were said to have come to faith in Jesus (Acts 6:7). Supporting the role assigned by Moses, Jesus regularly required those whom he healed to show themselves to the priest. Even so, most Gospel references to priests underscore their opposition to Jesus’ ministry and the role they played in his trial and crucifixion. This opposition continued after the resurrection, as priests challenged the witness of the apostles. When Peter and John proclaimed that a crippled beggar had been healed by Jesus’ power, the priests and others jailed, interrogated, and forbade them from speaking in Jesus’ name (Acts 4:1–20). The Sanhedrin questioned Stephen about charges of blasphemy and speaking against the temple and the Mosaic law (6:11–7:1). Saul (Paul) received a letter of authority from the high priest to arrest Christians (9:1–2). Later, as a follower of Jesus, he stood trial before Ananias, who charged him before Felix (24:1), and a wider group of chief priests who charged him before Festus (25:1–3).
Hebrews uniquely highlights how the priesthood of Jesus surpassed the OT priesthood. The OT priests presented sin offerings, but their sacrifices needed to be repeated regularly, whereas Jesus, the faithful and merciful high priest, offered a sacrifice that never needed repeating and was available to everyone at all times. Jesus also surpassed the Aaronic priests because they first needed to offer sacrifices for their own sins, but he never sinned. Furthermore, since he offered the perfect sacrifice of himself, all people, not just priests, could draw near to God.
The NT develops the idea of a priesthood of all believers by taking the concept that Israel would be a kingdom of priests and transferring it to the church (1 Pet. 2:4–9; cf. Exod. 19:6). Reflecting the general biblical view of priesthood, believers offer spiritual sacrifices to God, represent God to the world by revealing his works of salvation, and represent the world to God through prayer. In the NT, the priesthood of believers is corporate; a priestly office in the church is never expressly mentioned.
(1) The son of Nun and the servant of Moses. As a military commander, Joshua fought against the Amalekites (Exod. 17:8 13). He became an assistant to Moses and accompanied him up and then down the mountain of God (24:13; 32:17). Joshua also kept watch over the tent of meeting (33:11).
Moses sent Joshua, Caleb, and ten others as spies to explore the land of Canaan (Num. 13). At this point, Moses also changed his name from “Hoshea” to “Joshua” (13:8, 16). Because Joshua and Caleb trusted that God would help Israel conquer Canaan, God vowed that only these two of that rebellious generation would enter the promised land (14:30). God also commanded Moses to commission Joshua as his successor. So in the presence of all Israel Moses laid his hands upon Joshua and set him apart for the task (27:15–23).
Joshua’s character as a leader is demonstrated throughout the book that bears his name. Among other things, Joshua served as a brilliant military leader (Josh. 1–12), an administrator (Josh. 13–21), and a religious leader (Josh. 24). He led the Israelites across the Jordan and presided at the allotment of land. In all of this, Joshua was “strong and courageous” (1:6), just as God and the people encouraged him to be (1:6–7, 9, 18). At the end of his life he was called, like Moses, “the servant of the Lord” (24:29). The people served God throughout the lifetime of Joshua (Judg. 2:7).
(2) A high priest and one of the leaders of Israel who survived the Babylonian captivity and was permitted by an edict of Cyrus to return to Jerusalem (Ezra 2:2; Neh. 7:7). He was a contemporary of Haggai and Zechariah.
Together with Zerubbabel, Joshua helped to restore worship for the returned exiles (Ezra 3:2) and with the sometimes hazardous work of rebuilding the temple (Ezra 3:8–9; 4:3; 5:2). The high priests descended from him are listed in Neh. 12:10, but other descendants are named as guilty of intermarriage with foreign wives (Ezra 10:18). In the book of Zechariah he is the subject of two visions where he serves as a representative of Israel (Zech. 3:1–10) and as a type of Christ (6:9–15).
The king of Judah (r. 640 609 BC). Although his father (Amon) and grandfather (Manasseh) were evil and worshiped false gods, Josiah “did what was right in the eyes of the Lord and followed completely the ways of his father David, not turning aside to the right or to the left” (2 Kings 22:2). Indeed, according to 2 Kings 21:24–23:30; 2 Chron. 33:25–35:27, no one among the kings of Judah, not even Hezekiah, surpassed Josiah in terms of his piety.
Josiah’s name first appears centuries before he was born. First Kings 13:2 records the words of an unnamed prophet who announced that Josiah would destroy the golden calf shrine that Jeroboam I dedicated. This altar was built in the second half of the tenth century BC. The fulfillment of this prophecy is recorded in 2 Kings 23:15–18.
The high point of his religious reform took place in his eighteenth year, when he ordered the purification of the temple. Up to that time, the temple had housed idolatrous objects. During the repair, the priest Hilkiah discovered the Book of the Law. The reaction to this book suggests that it was Deuteronomy or a part thereof, which presumably had been suppressed by the previous wicked administrations.
Although he was a good king, Josiah had a sad conclusion to his life. He was killed in 609 BC when he attempted to block the march of Pharaoh Necho up the coast as the latter tried to bolster the Assyrian forces at Carchemish.
In the Bible the word “memorial” is used in two primary senses. First, it can refer to something meant to provoke a worshiper’s remembrance. The Israelites erected a monument of stones as a memorial to remind their descendants that God had stopped the flow of the Jordan River (Josh. 4:7). Similarly, the Passover feast was a memorial to the Israelites of God’s deliverance (Exod. 12:14 KJV, NET). God could even speak of his name as a memorial (Exod. 3:15 KJV, NET).
Second, a memorial can be an act of worship whereby God favorably remembered a worshiper and his or her offering (Lev. 5:12; Acts 10:31). Memorial portions were burned before God in grain offerings (Lev. 2:1 2) and certain sin offerings (5:11–13); the remainder of these offerings was consumed by the priests. In the NT, God considered Cornelius’s prayers and gifts to the poor to be a memorial offering (Acts 10:4).
“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:16 17; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).
The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Ps. 119.
The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1 John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).
The priest second in rank to the high priest during the fall of Jerusalem (2 Kings 25:18). He was operative during the days of the prophet Jeremiah, and as a member of the “patriotic” party he openly opposed Jeremiah. He and Pashhur were sent by King Zedekiah to ask Jeremiah about the fate of Judah, which was under attack from King Nebuchadnezzar of Babylon (Jer. 21:1 2). Upon hearing from Jeremiah the bad news of long-term foreign occupation, Zephaniah read to him a letter from Shemaiah, asking why Jeremiah had not been reprimanded and punished (Jer. 29:24–29). Zephaniah eventually was taken by Nebuzaradan to Nebuchadnezzar at Riblah, where he was executed (Jer. 52:27). (2) See Zephaniah, Book of.
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Besides its normal, literal usage, “branch” is often used figuratively in the Bible to refer to descendants. The image that is created is usually that of a tree or tree stump from which new growth (“the branch”) emerges. The branch is thus both connected to the tree and yet still distinct and unique. In several OT passages the term “branch” is used to describe the coming Messiah, often stressing his descent from King David (Isa. 11:1; Jer. 23:5; 33:15; Zech. 3:8; 6:12–13; perhaps Isa. 4:2). Closely connected to the branch imagery of the Messiah is fruitfulness (Isa. 4:2; 11:1) and the dual concepts of justice and righteousness (Jer. 23:5; 33:15). Zechariah 6:12–13 states that “the Branch,” clothed in majesty, will rebuild the temple and take his seat on the throne to rule. In Rom. 11:17–24 Paul uses the branch/tree imagery to explain how Israel (the natural branch) and the Gentiles (the ingrafted branch) both relate to the overall plan and people of God (the tree with its roots).
Headgear signifying honor, victory, power, or authority. A crown was worn by monarchs in the ancient world to designate their royal power, often including a golden headband with precious stones in it, as well as a turban.
There are two important types of crowns in the OT: the priestly and the royal. A royal crown first appears with Saul (2 Sam. 1:10) and is worn by monarchs after him, including David (2 Sam. 12:30; 1 Chron. 20:2; see also Pss. 21:3; 132:18) and Joash (2 Kings 11:12; 2 Chron. 23:11). Jeremiah 13:18 warns of a day when the royal crowns of Judah will be taken away, signifying the monarchy’s fall from power. Esther wears a Persian royal crown (Esther 1:11; 2:17), as does Mordecai (8:15).
The book of Exodus depicts a crownlike turban to which is affixed a golden “sacred emblem” bearing the inscription “Holy to the Lord,” which is to be worn by the high priest (Exod. 28:36–37; 29:6; see also, e.g., 39:30; Lev. 8:9).
Zechariah 6:11–14 looks to a future messiah, “the Branch,” who will be both priest and king, thus wearing a priestly and royal crown. Before his crucifixion, Jesus’ tormentors place on his head a mock crown made of thorns (Matt. 27:29; Mark 15:17; John 19:2, 5). In the book of Revelation both godly and satanic figures wear crowns: the elders in heaven (4:4, 10), the rider of the white horse (6:2), the locusts from the Abyss (9:7), the woman clothed with the sun (12:1), the dragon and the beast (12:3; 13:1), the one “like a son of man” (14:14), and Christ himself (19:12).
Crowns symbolize human honor (Ps. 8:5; Prov. 4:9; Heb. 2:7, 9) and kingly power (Ps. 89:39), as well as the loss of such glory (Job 19:9; Ezek. 21:26) and its ultimate renewal in eternal life (1 Pet. 5:4). Similarly, crowns often represent eternal salvation (Ps. 149:4; James 1:12; Rev. 2:10). Paul even calls his converts his “crown” (Phil. 4:1; 1 Thess. 2:19). The figure of a crownlike garland, the prize for victory in Greco-Roman athletic games, signifies the Christian’s final enjoyment of eternal bliss (1 Cor. 9:25; 2 Tim. 2:5; 4:8). Crowns portray divine blessings, including joy (Isa. 35:10; 51:11), love (Ps. 103:4), and beauty, the last of which symbolizes divine restoration after judgment (Isa. 61:3). God is even portrayed as the crown of his people (Isa. 28:5). In addition, a crown stands for several human features, such as wealth (Prov. 14:24) and pride (Isa. 28:1, 3).
(1) One of David’s commanders, commissioned to be head of the division of people in the twelfth month. The division consisted of twenty-four thousand and concerned all that came in and went out related to the armed services (1 Chron. 27:15). He was a Netophathite from the territory of Judah and from the line of Othniel, judge of Israel (see Judg. 3:9–10). Given the appearance of the names of the other eleven commanders in 1 Chron. 11:10–47, it is probable that Heled of 1 Chron. 11:30 and 2 Sam. 23:29 (KJV, NRSV: “Heleb”) should be equated with Heldai. (2) A returned Babylonian exile who was to participate in the crowning of Joshua, the high priest (Zech. 6:10). The gold and silver for the crown were to be taken from him. “Helem” in 6:14 (KJV, ESV) probably refers to the same person (so NIV, NRSV).
(1) An Asherite and the father of Zophah, Imna, Shelesh, and Amal (1 Chron. 7:35). (2) One of the returning exiles from Babylon sent with gold and silver supplies for the temple and the crown of the high priest (Zech. 6:14). This probably is the same person as Heldai in Zech. 6:10 (so NIV, NRSV).
(1) The son of Zephaniah, one of four men memorialized by the priestly crowns that were to reside in the temple (Zech. 6:14). (2) The bird, a domestic fowl, that Jesus uses as a metaphor to describe God’s desire to protect the children of Jerusalem like the hen does her chicks (Matt. 23:37; Luke 13:34). Unlike chicks, which would readily accept such protection, Jerusalem is known for its stubborn refusal. See also Chicken.
(1) A clan leader and member of the tribe of Simeon (1 Chron. 4:37). (2) A priest and clan leader who was among the first people to resettle in Jerusalem after returning from the Babylonian captivity with Zerubbabel (1 Chron. 9:10; Ezra 2:36; Neh. 7:39; 12:7). (3) Another priest and clan leader among the first people to resettle in Jerusalem after returning with Zerubbabel (Neh. 12:6). (4) A descendant of Aaron, and one of the priests during the reign of David (1 Chron. 24:7). (5) A person who worked on a section of the wall under the direction of Nehemiah (Neh. 3:10). (6) The son of Joiarib (Neh. 11:10). He may be the same person as in 1 Chron. 9:10; Ezra 2:36; Neh. 7:39; 12:7. (7) A priest working in the temple during the time of Zechariah (Zech. 6:9–15).
A priest deported to Babylon by Nebuchadnezzar (1 Chron. 6:14–15; Hag. 1:1, 12, 14; 2:2, 4; Zech. 6:11). His father, the high priest Seraiah, was executed by Nebuchad-nez-zar following the fall of Jerusalem (2 Kings 25:18–21). Nevertheless, Jozadak’s son Joshua (sometimes called “Jeshua”) returned from the Babylonian captivity, became high priest, and played a significant role in the rebuilding of the temple (Ezra 3:2, 8; 5:2; 10:18; Neh. 12:26; Zech. 6:11). Jozadak is also called “Jehozadak” (e.g., Hag. 1:1; Zech. 6:11 ESV, NASB) and in some versions “Josedech” (KJV).
A priest deported to Babylon by Nebuchadnezzar (1 Chron. 6:14–15; Hag. 1:1, 12, 14; 2:2, 4; Zech. 6:11). His father, the high priest Seraiah, was executed by Nebuchad-nez-zar following the fall of Jerusalem (2 Kings 25:18–21). Nevertheless, Jozadak’s son Joshua (sometimes called “Jeshua”) returned from the Babylonian captivity, became high priest, and played a significant role in the rebuilding of the temple (Ezra 3:2, 8; 5:2; 10:18; Neh. 12:26; Zech. 6:11). Jozadak is also called “Jehozadak” (e.g., Hag. 1:1; Zech. 6:11 ESV, NASB) and in some versions “Josedech” (KJV).
(1) The son of Nun and the servant of Moses. Joshua appears thirty-three times in Exodus, Numbers, Deuteronomy, and Judges. He is the principal human character of the OT book that bears his name.
As a military commander, Joshua fought against the Amalekites (Exod. 17:8–13). He became an assistant to Moses and accompanied him up and then down the mountain of God (24:13; 32:17). Joshua also kept watch over the tent of meeting (33:11).
Moses sent Joshua, Caleb, and ten others as spies to explore the land of Canaan (Num. 13). At this point, Moses also changed his name from “Hoshea” to “Joshua” (13:8, 16). Because Joshua and Caleb trusted that God would help Israel conquer Canaan, God vowed that only these two of that rebellious generation would enter the promised land (14:30). God also commanded Moses to commission Joshua as his successor. So in the presence of all Israel Moses laid his hands upon Joshua and set him apart for the task (27:15–23).
God commanded Moses to strengthen and encourage Joshua (Deut. 1:38; 3:28). Later, Moses charged Joshua with the specific task of bringing the people into the promised land (31:7, 23). Since Moses had laid his hands upon him, and he was filled with the spirit of wisdom, the children of Israel agreed to obey Joshua (34:9).
Joshua’s character as a leader is demonstrated throughout the book that bears his name. Among other things, Joshua served as a brilliant military leader (Josh. 1–12), an administrator (Josh. 13–21), and a religious leader (Josh. 24). He led the Israelites across the Jordan and presided at the allotment of land. In all of this, Joshua was “strong and courageous” (1:6), just as God and the people encouraged him to be (1:6–7, 9, 18). At the end of his life he was called, like Moses, “the servant of the Lord” (24:29). The people served God throughout the lifetime of Joshua (Judg. 2:7).
(2) The owner of the field in Beth Shemesh where the ark stopped after it returned from the Philistines (1 Sam. 6:14).
(3) The governor of Jerusalem during Josiah’s reign (2 Kings 23:8).
(4) A high priest and one of the leaders of Israel who survived the Babylonian captivity and was permitted by an edict of Cyrus to return to Jerusalem (Ezra 2:2; Neh. 7:7). He was a contemporary of Haggai and Zechariah. In many Bible versions, he is referred to as “Jeshua son of Jozadak” in Ezra and Nehemiah (e.g., Ezra 3:2; Neh. 12:26) and “Joshua son of Jehozadak” in Haggai and Zechariah (e.g., Hag. 1:1; Zech. 6:11) (the NIV standardizes his name to “Joshua son of Jozadak” throughout).
Together with Zerubbabel, Joshua helped to restore worship for the returned exiles (Ezra 3:2) and with the sometimes hazardous work of rebuilding the temple (Ezra 3:8–9; 4:3; 5:2). The high priests descended from him are listed in Neh. 12:10, but other descendants are named as guilty of intermarriage with foreign wives (Ezra 10:18). In the book of Zechariah he is the subject of two visions where he serves as a representative of Israel (Zech. 3:1–10) and as a type of Christ (6:9–15).
(5) An ancestor of Jesus in Luke’s genealogy (Luke 3:29).
(1) One of the Levites sent out by Jehoshaphat to instruct the people about the law (2 Chron. 17:8). (2) One of three exiles who had returned from Babylon and from whom Zechariah received gold and silver to form a crown for the high priest Joshua, to be placed in the temple as a memorial (Zech. 6:9–14).
(1) The priest second in rank to the high priest during the fall of Jerusalem (2 Kings 25:18). He was operative during the days of the prophet Jeremiah, and as a member of the “patriotic” party he openly opposed Jeremiah. He and Pashhur were sent by King Zedekiah to ask Jeremiah about the fate of Judah, which was under attack from King Nebuchadnezzar of Babylon (Jer. 21:1–2). Upon hearing from Jeremiah the bad news of long-term foreign occupation, Zephaniah read to him a letter from Shemaiah, asking why Jeremiah had not been reprimanded and punished (Jer. 29:24–29). Zephaniah eventually was taken by Nebuzaradan to Nebuchadnezzar at Riblah, where he was executed (Jer. 52:27). (2) An ancestor of Heman the Kohathite, a temple musician during the reign of David (1 Chron. 6:36). (3) A prophet during the reign of King Josiah of Judah (see also Zephaniah, Book of). (4) The father of Josiah, at whose house the prophet Zechariah met three exiles returned from Babylon (Zech. 6:9–10, 14).
Secondary Matches
The tenth and longest book of the twelve Minor Prophets. Zechariah’s prophecy is one of the most intriguing in the OT, beginning with eight chapters of night visions and ending with six additional chapters of oracles. The second part of the book is quite obscure and apparently more randomly presented than the first part.
Zechariah’s importance to a Christian audience is highlighted by two facts: first, no other OT book is quoted more often in the Gospel passion narratives; second, it influenced the book of Revelation.
Historical Background
The superscription (1:1) names Zechariah son of Berekiah, the son of Iddo, as the source of the oracles that follow. Little is known about who Zechariah was, though some speculate that he came from a priestly family, on the assumption that his ancestor Iddo is to be identified with the priest of the same name who came back to Judah with Zerubbabel (Neh. 12:4).
On the other hand, the text is unambiguous about the date of Zechariah’s prophecies, at least those in the first eight chapters. Table 13 lists and analyzes the dated oracles by Zechariah and by his contemporary Haggai. Haggai and Zechariah are unusually precise in the dates that they give the oracles in their books. They are dated to a fairly brief period during the reign of the Persian king Darius.
Table 13. The Dated Oracles of Zechariah and Haggai
Hag. 1:1 – Year 2, Month 6, Day 1 of Darius (Aug. 29, 520 BC) – Temple to be built
Hat. 1:5 – Year 2, Month 6, Day 24 of Darius (Sept. 21, 520 BC) – Work on temple resumed
Hag. 2:1 – Year 2, Month 7, Day 21 of Darius (Oct. 17, 520 BC) –Glory of the temple
Zech. 1:1 – Year 2, Month 8 of Darius (Oct./Nov. 520 BC) – Zechariah’s authority
Hag. 2:10, 20 – Year 2, Month 9, Day 24 of Darius (Dec. 18, 520 BC) – Zerubbabel as God’s signet
Zech. 1:7 – Year 2, Month 11, Day 24 of Darius (Feb. 15, 519 BC) – First night vision
Zech. 7:1 – Year 4, Month 9, Day 4 of Darius (Dec. 7, 518 BC) – An issue about fasting
(Ezra 6:15) – Year 6, Month 12, Day 3 of Darius (Mar. 12, 515 BC) – Temple completed
The opening verse of Zechariah refers to the second year of King Darius of Persia, which points to 520 BC. This date fits well with the purpose of the prophecies of the first eight chapters, which serve to encourage the returnees to resume rebuilding the temple.
This historical background to the book begins in 539 BC with the Persian defeat of the Babylonians, who had exiled the Judeans. Cyrus then issued a decree (2 Chron. 36:22–23; Ezra 1:1–4) that allowed Judeans to return and rebuild Jerusalem. The first waves of Judeans to return came under the leadership of Sheshbazzar and Zerubbabel, both of whom are in turn credited with rebuilding the foundation to the temple in the 530s BC. However, due to external pressure as well as economic hardship, the people stopped their reconstruction of the holy site. The ministry of Zechariah (and Haggai, his contemporary) had as its purpose in large part to inspire the people to resume rebuilding the temple (see Ezra 5:1–2), which was begun in 520 BC and finished in 515 BC.
Although the date of Zech. 1–8 is uncontroversial, there is considerable disagreement about the date of the oracles in Zech. 9–14. These chapters are less concerned with immediate issues of the postexilic community and more interested in the far-distant future.
Literary Considerations and Outline
Zechariah begins by situating his words in the tradition of the “earlier prophets” (see 1:2–6). The book is a fascinating collection of prophetic visions that take place at night as well as other types of judgment and salvation oracles. Zechariah, especially chapters 9–14, has often been compared to apocalyptic books like Daniel, which use bizarre imagery to describe the end of history.
I. Superscription (1:1)
II. The Prophet Calls on God’s People to Repent (1:2–6)
III. Eight Night Visions (1:7–6:8)
IV. A Crown for Joshua, the High Priest (6:9–15)
V. The Prophet Answers a Question about Fasting (7:1–8:23)
VI. Oracle: The Coming of the King (9:1–11:17)
VII. Oracle: The Future of the People of God (12:1–14:21)
Theological Message
The night visions of chapters 1–8 fit in with their historical setting. The people and their leaders had been discouraged by internal economic concerns and pressures from external forces that did not want them to flourish. Zechariah spoke of divine visions that expressed God’s intention to protect the people and to lead them to a new level of prosperity. Accordingly, the people should complete the construction of the temple, whose foundation had been laid (4:1–14). The visions also address the need for continual purification from the type of sin that led to the exile in the first place (3:1–10; 5:1–11).
Chapters 9–14 culminate in a vision of God’s ultimate victory over those who continue to resist his will. This section includes oracles against foreign nations (9:1–8) as well as a vision of a new king in Zion (9:9–13). Chapter 14, the final chapter, describes a final battle in which God will come as a warrior to save his people and judge their enemies.
New Testament Connections
The book of Zechariah, with its night visions, has an atmosphere different from that of many of the other prophets. Even so, most of its core concerns are similar. Zechariah speaks to his audience, both ancient and modern, with a warning about the dangers and consequences of sin, as well as with encouragement about God’s ultimate triumph over evil. Zechariah urgently appeals to his contemporaries to rebuild the temple, showing the importance of institutional worship, but he also clearly states that compassion and mercy toward the vulnerable must undergird religious devotion (7:1–14).
For the Christian, Zechariah’s vision of a coming king and an ultimate divine victory over evil points not only to Christ’s earthly ministry but also to his ultimate return as described in the book of Revelation. This association was not lost on the NT authors. They saw Christ as fulfilling the expectation of a messianic king who makes a humble appearance, bringing righteousness and salvation to Jerusalem while riding on a donkey (Zech. 9:9; cf. Matt. 21:5; John 12:15), betrayed and pierced (Zech. 11:12–13; 12:10; cf. Matt. 26:15 pars.; 27:9–10; John 19:34, 37). But it is this king who will subdue the nations (Zech. 12:8–9) and establish his kingdom on earth (14:3–9).
Several Medo-Persian kings are named “Darius.” Three are mentioned in the OT books of the exilic and postexilic eras.
(1) Darius the Mede. He appears in the book of Daniel. Belshazzar, king of the Babylonians, was killed (we are not told how) after seeing the famous writing on the wall and exalting Daniel for interpreting the words (5:1–29). During his reign, Darius installed 120 satraps, who were accountable to three administrators, one of whom was Daniel. Daniel’s success made the satraps and other administrators jealous, and they incited Darius to issue an edict that anyone praying to anyone other than Darius over a thirty-day period would be thrown into the lions’ den. Upon hearing the decree, Daniel prayed openly and was arrested, which distressed Darius. After Daniel’s miraculous deliverance, Daniel’s accusers and their families were thrown into the lions’ den, with deadly results, but Daniel prospered (6:1–28).
There is some ambiguity, however, about the historical identity of “Darius the Mede.” Outside the OT there is no Median king named “Darius.” Also, it is the Persian king Cyrus who defeated the Babylonians. They did not fall as a result of a Median invasion, a fact attested to in ancient Greek and Babylonian sources. Still, prophecies such as Isa. 13:17–18 and Jer. 51:11 refer to Babylon falling to Medes, not to mention the reference to Belshazzar’s kingdom falling to the Medes and Persians in Dan. 6:28. This is a classic example where biblical and extrabiblical sources seem to clash.
One solution is to suggest that in fact a Median king named “Darius” did conquer Babylon, thus to follow the biblical report at face value and discount external evidence. Others suggest that the Medes are simply inserted into the biblical narrative to account for the biblical prophecies mentioned above (and others). Still others suggest that the name may refer to Gubaru, the governor whom the Persian king Cyrus put in charge of the Babylonian territories. He was from Gutium, which seems to have been known at the time as part of Media. This does not settle the matter of why he is called “Darius” in the OT, but Gubaru of Gutium seems to provide the best way forward in reconciling the biblical and extrabiblical evidence. It also addresses the notion that “Darius” and Cyrus ruled simultaneously (Dan. 6:28).
(2) Darius I (r. 521–486 BC), also known as Darius the Great. His rise to power is debated among historians, in part because the principal historical source is his own writing. He is the king under whom the temple was rebuilt (Ezra 4–6; Haggai; Zech. 1–8). He unified the Persian Empire and expanded it far to the west, nearly invading mainland Greece (he was defeated by the Athenians at the famous battle at Marathon in 490 BC). He was also a skilled administrator. He divided the empire into twenty provinces for purposes of governance and tax collection. He also instituted a system of weights and measures and introduced the daric, a gold coin.
(3) Darius the Persian. He is mentioned in the OT only in Neh. 12:22. His identity is debated. He is considered to be either Darius III Codamannus (r. 336–331 BC) or Darius II Nothus (r. 423–404 BC). If biblical chronology has any say in the matter, the latter is the only option to coincide with the ministry of Nehemiah. He is best known for having aided Sparta in winning the Peloponnesian War.
(1) The son of Nun and the servant of Moses. Joshua appears thirty-three times in Exodus, Numbers, Deuteronomy, and Judges. He is the principal human character of the OT book that bears his name.
As a military commander, Joshua fought against the Amalekites (Exod. 17:8–13). He became an assistant to Moses and accompanied him up and then down the mountain of God (24:13; 32:17). Joshua also kept watch over the tent of meeting (33:11).
Moses sent Joshua, Caleb, and ten others as spies to explore the land of Canaan (Num. 13). At this point, Moses also changed his name from “Hoshea” to “Joshua” (13:8, 16). Because Joshua and Caleb trusted that God would help Israel conquer Canaan, God vowed that only these two of that rebellious generation would enter the promised land (14:30). God also commanded Moses to commission Joshua as his successor. So in the presence of all Israel Moses laid his hands upon Joshua and set him apart for the task (27:15–23).
God commanded Moses to strengthen and encourage Joshua (Deut. 1:38; 3:28). Later, Moses charged Joshua with the specific task of bringing the people into the promised land (31:7, 23). Since Moses had laid his hands upon him, and he was filled with the spirit of wisdom, the children of Israel agreed to obey Joshua (34:9).
Joshua’s character as a leader is demonstrated throughout the book that bears his name. Among other things, Joshua served as a brilliant military leader (Josh. 1–12), an administrator (Josh. 13–21), and a religious leader (Josh. 24). He led the Israelites across the Jordan and presided at the allotment of land. In all of this, Joshua was “strong and courageous” (1:6), just as God and the people encouraged him to be (1:6–7, 9, 18). At the end of his life he was called, like Moses, “the servant of the Lord” (24:29). The people served God throughout the lifetime of Joshua (Judg. 2:7).
(2) The owner of the field in Beth Shemesh where the ark stopped after it returned from the Philistines (1 Sam. 6:14).
(3) The governor of Jerusalem during Josiah’s reign (2 Kings 23:8).
(4) A high priest and one of the leaders of Israel who survived the Babylonian captivity and was permitted by an edict of Cyrus to return to Jerusalem (Ezra 2:2; Neh. 7:7). He was a contemporary of Haggai and Zechariah. In many Bible versions, he is referred to as “Jeshua son of Jozadak” in Ezra and Nehemiah (e.g., Ezra 3:2; Neh. 12:26) and “Joshua son of Jehozadak” in Haggai and Zechariah (e.g., Hag. 1:1; Zech. 6:11) (the NIV standardizes his name to “Joshua son of Jozadak” throughout).
Together with Zerubbabel, Joshua helped to restore worship for the returned exiles (Ezra 3:2) and with the sometimes hazardous work of rebuilding the temple (Ezra 3:8–9; 4:3; 5:2). The high priests descended from him are listed in Neh. 12:10, but other descendants are named as guilty of intermarriage with foreign wives (Ezra 10:18). In the book of Zechariah he is the subject of two visions where he serves as a representative of Israel (Zech. 3:1–10) and as a type of Christ (6:9–15).
(5) An ancestor of Jesus in Luke’s genealogy (Luke 3:29).
There are difficulties in distinguishing the numerous individuals in the OT named “Jeshua” (see also Joshua), which is also a place name. (1) The head of a Levitical family given by lot the ninth priestly division of temple duties (1 Chron. 24:11). (2) A priest who, during the religious reforms of Hezekiah, helped distribute the freewill offerings for other priests (2 Chron. 31:15). (3) The son of Jozadak, the high priest during the time of Zerubbabel (Ezra 3:2; Neh. 12:26). In many Bible versions, he is referred to as “Jeshua” in Ezra and Nehemiah and “Joshua (son of Jehozadak)” in Haggai and Zechariah (see Hag. 1:1; Zech. 6:11). See Joshua. (4) A key family within the clan of Pahath-Moab, some of whose descendants were officially listed among the returned exiles (Ezra 2:6; Neh. 7:11). (5) A family of priests descended from Jedaiah (Ezra 2:36; Neh. 7:39). (6) A family of Levites descended from Hodaviah (Ezra 2:40; Neh. 7:43; possibly also Neh. 12:8). (7) The father of Jozabad, a Levite (Ezra 8:33). He is perhaps the same person as in 1 Chron. 24:11. (8) The father of Ezer, who ruled Mizpah and helped repair the walls of Jerusalem (Neh. 3:19). (9) A Levite, the son of Azaniah, who helped Ezra explain the law to the people who could not understand the Hebrew language of the Scriptures. He also took part in the signing of a covenant-renewal document (Neh. 8:7; 9:4–5; 10:9). (10) The son of Kadmiel and a leader of the Levites (Neh. 12:24). (11) A village in the south of Judah (Neh. 11:26), perhaps to be identified with Shema (Josh. 15:26) and Sheba (Josh. 19:2). The site is thought to be Tell es-Saweh, twelve miles east-northeast of Beersheba.
A priest deported to Babylon by Nebuchadnezzar (1 Chron. 6:14–15; Hag. 1:1, 12, 14; 2:2, 4; Zech. 6:11). His father, the high priest Seraiah, was executed by Nebuchad-nez-zar following the fall of Jerusalem (2 Kings 25:18–21). Nevertheless, Jozadak’s son Joshua (sometimes called “Jeshua”) returned from the Babylonian captivity, became high priest, and played a significant role in the rebuilding of the temple (Ezra 3:2, 8; 5:2; 10:18; Neh. 12:26; Zech. 6:11). Jozadak is also called “Jehozadak” (e.g., Hag. 1:1; Zech. 6:11 ESV, NASB) and in some versions “Josedech” (KJV).