PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
	Interpretation of the Vision of History Unfolding	The Kingdoms of Egypt and Syria	Early Struggles Between the Seleucids and Ptolemies
	11:2-4	11:2b	11:2b-4
Warring Kings of North and South		11:3-4
11:5-10	11:5-6a	11:5-9	11:5-18
	11:6b-9
	11:10-13	11:10-12
11:11-13
		11:13-16
11:14-28	11:14-19
		11:17-19
			11:19-20
	11:20-28	11:20
		The Evil King of Syria	Antiochus Epiphanes
		11:21-24	11:21-24
		11:25-28	11:25-26
The Northern King Blasphemes			11:27-30
11:29-35	11:29-35	11:29-30a
		11:30b-35
			11:31-35
11:36-39	11:36-39	11:36-39	11:36-39
The Northern King's Conquests			The End of the Persecution
11:40-45	11:40-45	11:40-45	11:40-41
			11:42-12:1

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. This chapter is the central revelation of the angel to Daniel, which began in chapter 10 and concludes in chapter 12.

 

B. It was surprising to Daniel because it revealed to him that God's people would suffer continuing hardships, not because of their sin (as they did in the Exile), but because they are the people of God. This chapter continues the theme of the entire book, which is that human fallen governments are opposed to God. Each empire has become more and more anti-God. This culminates in the fourth empire of Rome which is a type of end-time anti-God human government (cf. Rev. 16-17).

 

C. Verses 2-20 describe in detail the history of the struggle between two of the dynasties of Alexander's generals who fought over Palestine. They are the Ptolemies of Egypt and the Seleucids of Syria/Babylon. These verses relate to the historical period of 323 b.c.-165 b.c. Good sources for a historical perspective are

1. F. F. Bruce, Israel and the Nations

2. Cambridge Ancient History, vol. 8

3. a Jewish perspective in I and II Maccabees and Josephus' Antiquities

 

D. Verses 21-35, although less specific, relate to the eighth Seleucid ruler, Antiochus IV Epiphanes.

 

E. Verses 36-45 relate to either (1) Antiochus IV or (2) the Antichrist at the end-time. There has been much disagreement among commentators about verses 21-45. See note at v. 36.

 

F. This chapter is so very detailed. Were these historical details (i.e. vv. 2-35) the major intent of the inspired author? The genre he chose says "No!" Let me quote several sentences from a new and exciting book on prophetic and apocalyptic literature by D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic.

1. From chapter 2, "What Makes Prophecy Problematic?"

a. "the question is whether emotional language is necessarily exact language," p. 41

b. "hyperboles, in effect, stretch the truth in order to increase the impact of the words," p. 41

c. "a prophet's intent may be to express emotion more than exactness," p. 41

d. "at what level are readers supposed to understand the prophetic visions—every detail? The overall picture?" p. 48

2. From chapter 3, "How Does the Language of Prophecy Work?"

a. "if we fail to grasp the inherent metaphorical nature of language, we fail to understand prophecy," p. 59

3. From chapter 5, "How Does the Language of Apocalyptic Work?"

a. Are the details in the vision allusive and symbolic or precise and explicit? Generally, the images lack precision," p. 117

b. "anticipating the details of political events of the fourth through the second centuries raises the issue whether the point of the vision is the details or the overall impact," p. 119

c. "but we must not begin with the specific lest we fail to grasp the global!" p. 122

d. "it is also expected with the nature of apocalyptic language that some details may simply be for effect; stated another way, some details may be make-believe," p. 124

e. "details may have no particular significance other than to give the account more emotive power," p. 126

f. "there is a certain amount of futility; therefore, in trying to determine the significance of all the details of apocalyptic visions," p. 126

g. "to read the Apocalypse with a microscope, even striving to decipher the significance of the most minute detail, defrauds the genre of it intended function," p. 127

h. "understanding the orality of the Apocalypse underscores the point that correct interpretation pays more attention to the overall impression of the visions than to the individual details," p. 127

i. "from the vision in Daniel 8 we learn that while apocalyptic may seem on the surface to describe the future in detail, in point of fact, it does not. Some details may in the end match up with a precise event, but it would have been impossible to see that in advance," p. 128

4. From chapter 6, "How Have Prophecies Been Fulfilled?"

a. "the already fulfilled prophecies demonstrate a pattern of translucence rather than transparency. The intent was apparently not to give specific information about the future," p. 146

b. "figures of speech abound in the poetry of prophecy. That should suggest that correct understanding of prophetic poetry is often not possible until after the fulfillment," p. 150

c. "if we grasp the intent of prophecy as primarily prosecution and persuasion, we will not expect it to reveal details of the future," p. 154

5. Chapter 7, "How Will Prophecies Be Fulfilled?"

a. "because prophecy is poetic, it is inherently ambiguous and in some ways less precise," p. 158

b. "given the nature of prophecy, we should probably deduce that it offers panorama, not close-up details," p. 163

c. "prophecy and apocalyptic: it is a stained-glass window, not a crystal ball," p. 184

d. "the function of the prophets' language was to draw attention to basic ideas about the future, not to reveal precisely what will happen and when it will happen," p. 184

6. Conclusion

a. "the fundamental question is, does the language of prophecy intend to give us details from which we can preconstruct how the future will unfold?" p. 206

b. "biblical prophecies were generally not understood before they were fulfilled," p. 199

This perspective has helped me as I struggled with 9:24-27. It is less helpful with chapter 11 because there are so many corroborated historical details from v. 2 to v. 35. Verses 36-45 parallel 7:7-8,11,24-25 and 9:24-27. These seem to fit into Jesus' words in Matt. 24; Mark 13; Luke 21; Paul's words in I and II Thess.; and John's words in the Revelation. However, as the NT authors saw fulfilled OT prophecy only after Jesus' life, these end-time events are not all literal, historical predictions. Only time will tell. But for those last generation of hurting and dying believers, many (but not all) of them may be very literal to encourage them to faith and hope (which is the purpose of all apocalyptic literature).

G. The major truth of this chapter relates to the coming suffering of God's people. Although they look defeated by fallen, organized humanity, they are victorious through their God who is in control of all history (cf. 11:1, 12, 27, 29, 35, 36, 45).

 

PERSONS SEEMINGLY ALLUDED TO IN VERSES 2-20

A. "three more kings" (v. 2) Cambyses II (530-522 b.c.), Pseudo-Smerdis (522 b.c.) and Darius I (522-486 b.c.)

 

B. "a fourth" (v. 2) Xerxes I (486-465 b.c.), also known as "Ahasuerus" of Esther

 

C. "a mighty king will arise" (v. 3) Alexander II called the Great (336-323 b.c.)

 

D. "the four points of the compass" (v. 4) Most believe this relates to Alexander's major generals:

1. Cassender -Macedonia and Greece

2. Lysimicus -Thrace

3. Seleucus I -Syria and Babylon

4. Ptolemy I -Egypt and Palestine

 

E. "not his own descendants" (v. 4), Alexander had two sons:

1. Hercules by Barsine which was Darius I's daughter

2. Alexander III by Roxana

3. both were assassinated

 

F. "the king of the South" (v. 5 ), Ptolemy I Soter (323-285 b.c.)

 

G. "one of his princes" (v. 5), Seleucus I Nicator was forced out of Babylon by Antigonus in 316 b.c. but, with the help of Ptolemy I, he became ruler of the Seleucid dynasty (312-280 b.c.)

 

H. "the daughter of the king of the South" (v. 6), this was Bernice, the daughter of Ptolemy II (285-246 b.c.)

 

I. "the king of the North" (v. 6 ), Antiochus II (261-246 b.c.)

 

J. "the descendants of her 1ine" (vv. 7, 9), this refers to the brother of Bernice who was Ptolemy III (246-221 b.c.)

 

K. "the king of the North" (vv. 7, 8, 9, 10,11, 15-18), Antiochus III the Great (223-187 b.c.)

 

L. "he" (v . 7), Ptolemy III kills Laodice who had Bernice killed

 

M. "one of them" (v. 10), this refers to Antiochus III, the Great (223-187 b.c.)

 

N. "his. . .the king of the South. . .the former" (vv. 10-11, 14), Ptolemy IV (221-207 b.c.), this king defeated the Seleucids badly but did not follow up on his victory

 

O. "his heart will be lifted up" (v . 12), Ptolemy IV (221-207 b.c.)

 

P. "the forces of the South" (v. 15), Ptolemy V (203-181 b.c.) was a child when he became ruler. This verse refers to the defeat of his best general, Scopas, at Sidon where he lost 100,000 chosen troops.

 

Q. "the daughter of women" (v. 17), this refers to Antiochus III the Great's daughter, Cleopatra, who was given in marriage to Ptolemy V; however, the consummation of the marriage had to wait for five years because of the age of Ptolemy V. She, however, sided with her husband against her father!

 

R. "a commander" (v. l8a), this refers to a Roman general who confronted Antiochus III at Magnesia, west of Sardis. Antiochus was forced to retreat. On his way back home he took out his anger on Jerusalem.

 

S. "one will arise…he…" (v. 20), Seleucus IV (198-175 b.c.)

 

T. "An oppressor" (v. 20), this refers to Seleucus IV's tax collector, Heliodorus (cf. II Mac. 3:7-40).

 

U. "a despicable person will arise" (v. 21), this refers to Antiochus IV Epiphanes (175-163 b.c.). This is the Seleucid ruler who tried to force the Jews to become Hellenists.

 

THEORIES CONCERNING THE PERSON REFERRED TO IN VERSES 36-45 (taken from E. J. Young, The Prophecy of Daniel, pp. 246-247 and adapted):

A. Antiochus IV Epiphanes (Ephraim of Syria, and most modern interpreters)

 

B. Titus and Vespasian (many rabbis)

 

C. Constantine (Rabbi Ibn Ezra, Jacchiades, and Isaac Abarbanel)

 

D. Roman Empire (R. Solomon, Rashi and John Calvin)

 

E. Herod the Great (Mauro)

 

F. the Papal system (Martin Luther)

 

G. The Antichrist (evangelical scholars)

1. Jerome says a double reference to Antiochus IV and the end-time antichrist starts in vv. 21-45

2. Hippolytus and Theodotion say it starts in v. 36

3. Chrysostom says it starts in verse 1

 

A BRIEF HISTORICAL SURVEY OF THE POWERS OF MESOPOTAMIA

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:11:2-4
 ²"And now I will tell you the truth. Behold, three more kings are going to arise in Persia. Then a fourth will gain far more riches than all of them; as soon as he becomes strong through his riches, he will arouse the whole empire against the realm of Greece. ³And a mighty king will arise, and he will rule with great authority and do as he pleases. ⁴But as soon as he has arisen, his kingdom will be broken up and parceled out toward the four points of the compass, though not to his own descendants, nor according to his authority which he wielded, for his sovereignty will be uprooted and given to others besides them."

11:2 For "A Brief Historical Survey of the Powers of Mesopotamia" see Appendix Three.

▣ "And now I will tell you the truth" This is an idiom which means that the message is trustworthy and accurate (cf. 8:26; 10:1,21). See fuller note at 10:1.

▣ "three more kings" This may refer to the last three before Xerxes I, Cambyses II (530-522 b.c.), Pseudo-Smerdis (522- 521 b.c.) and Darius I (521-486 b.c.). We learn from history that there were nine kings in the series, but v. 2 summarizes 200 years (538-331 b.c.) of Persian history (cf. A Handbook on the Book of Daniel, UBS, p. 280).

▣ "then a fourth" Jerome was the first to assert that this refers to Xerxes I (486-465 b.c.), which is the Greek name for Esther's husband, Ahasuerus. He planned a campaign into Greece for over 4 years. When he finally attacked Greece with a much superior force, he was defeated by the well-organized Greek army. Heroditus says that he invaded with over one million men. That Persia could be defeated would have surprised everyone who lived in the Persian Empire.

▣ "will gain far more riches than all of them; as soon as he becomes strong through his riches" This apparently refers to Xerxes I (his Greek name), who planned and attacked Greece with all his resources.

NASB"he will arouse the whole empire"
NKJV, NRSV"he shall stir up all"
TEV-----
NJB"he will make war"

The NKJV and NRSV are closest to the Hebrew text, which leaves ambiguous who the "all" refers to.

1. the Greek empire (NAB, Moffatt translation)

2. the Persian empire (NASB)

3. everyone against Greece (NIV)

 

11:3

NASB, NKJV,
NJB"and a mighty king will arise"
NRSV"a warrior king shall arise"
TEV"a heroic king will appear"

The Hebrew ADJECTIVE (BDB 150) is often used of God (cf. Deut. 10:17; Neh. 9:23; Isa. 10:21; Jer. 32:18). It described Nimrod, the founder of Babylon, as a mighty hunter (cf. Gen. 10:9). It described the Messiah in Isa. 9:5. Its cognate root in Arabic has the connotation of "one who magnifies himself" or "a tyrant," which fits Alexander II. The next VERB and OBJECT are the same word (BDB 605-606, KB 647) "rule and great rule," which describes the amazing exploits of Alexander.

There is a time gap between v. 2, the closing of the Persian Empire (the second kingdom of chapters 2 and 7, cf. 8:20) and v. 3, the coming of the Greek Empire (the third kingdom of chapters 2 and 7, cf. 8:21).

NASB"he will rule with great authority"
NKJV, NRSV"who shall rule with great dominion"
TEV"he will rule over a great empire"
NJB"govern a vast empire"

This idiom is repeated in v. 5, where it refers to the extent of the reign. Brown, Driver, Briggs see II Kgs. 20:13 and Isa. 39:2 as parallel (BDB 606).

NASB"do as he pleases"
NKJV"do according to his will"
NRSV"take action as he pleases"
TEV"do whatever he wants"
NJB"do whatever he pleases"

This is the essence of fallen humanity, which characterizes all the kingdoms of Daniel (see full note at 8:4). The book of Daniel accentuates the supposed sovereignty of these worldly leaders with the true sovereignty of YHWH, as v. 4 demonstrates (three Niphal VERBS).

11:4 "as soon as he has arisen, his kingdom will be broken up and parceled out" Alexander the Great conquered the known world of his day and died of a fever at the age of 32 in Babylon (323 b.c.).

▣ "the four points of the compass" Literally this is "the four winds of heaven" which is a metaphor for the world (cf. 7:2; 8:8). Alexander's generals (i.e. the twelve satraps of his kingdom) divided his domain. However, four of them became dominant powers: (1) Cassander - Macedonia and Greece; (2) Lysimicus - Thrace; (3) Seleucus I - Syria and Babylon; (4) Ptolemy I - Egypt and Palestine and (5) Antigonus - part of Asia Minor. However, Antigonus was killed very early in this power struggle.

▣ "not his own descendants" Alexander the Great had two sons, Hercules by Barsine, the daughter of Darius I, and Alexander III by Roxana (daughter of the Scythian king). Both of them were assassinated.

▣ "and given to others besides them" The "others" could refer to (1) his descendants; (2) smaller kings and kingdoms in his empire; or (3) the four major generals.

NASB (UPDATED) TEXT:11:5-9
 ⁵"Then the king of the South will grow strong, along with one of his princes who will gain ascendancy over him and obtain dominion; his domain will be a great dominion indeed. ⁶After some years they will form an alliance, and the daughter of the king of the South will come to the king of the North to carry out a peaceful arrangement. But she will not retain her position of power, nor will he remain with his power, but she will be given up, along with those who brought her in and the one who sired her as well as he who supported her in those times. ⁷But one of the descendants of her line will arise in his place, and he will come against their army and enter the fortress of the king of the North, and he will deal with them and display great strength. ⁸Also their gods with their metal images and their precious vessels of silver and gold he will take into captivity to Egypt, and he on his part will refrain from attacking the king of the North for some years. ⁹Then the latter will enter the realm of the king of the South, but will return to his own land."

11:5 This begins the series of intrigues between the Ptolemies of Egypt (kings of the south) and the Seleucids of Syria (kings of the north). The Jews were caught in the middle of the struggles of these two empires. The rest of verses 5-20 are a summary of the historical conflict, at least up until 175 b.c.

▣ "the king of the South" This refers to Ptolemy I Soter (323-285 b.c.), who was the very effective military general of Alexander who founded the Ptolemy dynasty in Egypt.

▣ "along with one of his princes" This apparently refers to Seleucus I Nicator (321-281 b.c.), anotherof Alexander's military leaders who served Ptolemy I for a time after he was forced to flee Babylon by Antigonus in 316 b.c. He later (312 b.c.) took an army and re-conquered Babylon thus becoming the first ruler of the Seleucid dynasty, which controlled Syria-Babylon.

11:6 "and the daughter of the king of the South will come to the king of the North" This was an attempt to stop the tension between these two dynasties by marriage (252 b.c.). However, the king of the North, Antiochus II Theos (261-246 b.c.), was already married to a lady named Laodice and they had two sons, Seleucus II Callinicus and Antiochus III. This lady was divorced and the daughter of Ptolemy II, Philadelphus (285-246 b.c.), was made the bride of Antiochus II. Her name was Bernice. However, when her father, Ptolemy II, died, Bernice was rejected for Laodice. Laodice, fearful of her position, poisoned her husband, Antiochus II, and had her son (Seleucus II Callinicus) put on the throne. She also killed Bernice and her child and her servants.

11:7 In verse 7 we see that Bernice's brother ("branch of her roots"), Ptolemy III ("one of the descendants of her line"), angry over the death of his sister, invaded the north (246 b.c.). He was very successful militarily against the Seleucid Empire, but did not push his advantage. He took a large amount of the spoils from Antioch and returned to Egypt. We learn of this in verses 8 and 9.

11:8 "and also their gods" Ptolemy III, when he invaded Syria and Babylon, recovered the Egyptian's idols that had been taken by Cambyses II in 524 b.c. By restoring these Egyptian idols, he became a very popular Egyptian ruler.

11:9 There is a time gap of two years between verse 8 and 9. There is no historical record of this incident.

NASB (UPDATED) TEXT:11:10-13
 ¹⁰"His sons will mobilize and assemble a multitude of great forces; and one of them will keep on coming and overflow and pass through, that he may again wage war up to his very fortress. ¹¹The king of the South will be enraged and go forth and fight with the king of the North. Then the latter will raise a great multitude, but that multitude will be given into the hand of the former. ¹²When the multitude is carried away, his heart will be lifted up, and he will cause tens of thousands to fall; yet he will not prevail. ¹³For the king of the North will again raise a greater multitude than the former, and after an interval of some years he will press on with a great army and much equipment."

11:10 "and his sons" This refers to the sons of Antiochus II (the king of the North): (1) Seleucus II Callinicus (240-227 b.c.) and (2) Antiochus III (223-187 b.c.), later known as "the Great." The phrase in verse 10, "one of them," refers to Antiochus III.

▣ "his very fortress" This refers to a fortress of Ptolemy IV Philapater (cf. v. 11), possibly located at Gaza.

11:11 This fight occurred at the city of Raphai, south of Gaza (217 b.c.). At this battle the Egyptians were initially routed. The larger Seleucid force pursued the Egyptians, but the Egyptians reorganized and attacked and finally won the day. We learn from this battle that Antiochus III (223-187 b.c.) lost 10,000 infantry men, 300 cavalry, and 5 elephants. Also, 4,000 prisoners were taken (cf. Polybius 5:86).

Gleason L. Archer, Jr., Expositor's Bible Commentary, vol. 7, p. 135, interprets vv. 11-12 in light of Ptolemy IV's (221-203 b.c.) embarrassment at not being allowed into the temple in Jerusalem and, therefore, taking his anger out on the Jews in Egypt, particularly those in Alexandria.

So, the interpretive question is to who does "his heart was lifted up" (v. 12) refer?

1. Ptolemy IV

2. Antiochus III

If #1 the "tens of thousands to fall" refers to Jews in Egypt or if #2, then to Seleucid soldiers killed during the military campaign.

11:11-12 "that multitude will be given. . .yet he will not prevail" This is the recurrent theme that God, not worldly leaders, is in control of history (cf. vv. 27, 29, 35, 36, 45)!

11:13 "after an interval of some years" This seems to refer to a thirteen year historical gap. Antiochus III attacked Egypt again in 205 b.c.).

NASB (UPDATED) TEXT:11:14-19
 ¹⁴"Now in those times many will rise up against the king of the South; the violent ones among your people will also lift themselves up in order to fulfill the vision, but they will fall down. ¹⁵Then the king of the North will come, cast up a siege ramp and capture a well-fortified city; and the forces of the South will not stand their ground, not even their choicest troops, for there will be no strength to make a stand. ¹⁶But he who comes against him will do as he pleases, and no one will be able to withstand him; he will also stay for a time in the Beautiful Land, with destruction in his hand. ¹⁷He will set his face to come with the power of his whole kingdom, bringing with him a proposal of peace which he will put into effect; he will also give him the daughter of women to ruin it. But she will not take a stand for him or be on his side. ¹⁸Then he will turn his face to the coastlands and capture many. But a commander will put a stop to his scorn against him; moreover, he will repay him for his scorn. ¹⁹So he will turn his face toward the fortresses of his own land, but he will stumble and fall and be found no more."

11:14 "now in those times many will rise up against the kings of the South" This refers to the reign of Ptolemy IV. He experienced many rebellions in his empire, including one by the Jews, who supported Antiochus III, but none of them succeeded. They were defeated by General Scopas in 200 b.c.

11:15 Ptolemy V was only 4 years old when his father died. Therefore, one of his best generals, Scopas, was in charge and he attacked the north. However, he was defeated in the field and retreated to the city of Sidon where he lost his entire army of 100,000 elite soldiers (198 b.c.).

11:16 "he. . .will do as he pleases" See theological note at 8:4.

▣ "he will stay for a time in the Beautiful Land" This refers to Antiochus III the Great who was welcomed into Jerusalem as a liberator from the Egyptian domination in 198 B.C. "The Beautiful Land" refers to the Promised Land (cf. 8:9).

NASB"with destruction in his hand"
NKJV"with destruction in his power"
NRSV"and all of it shall be in his power"
TEV"and have it completely in his power"
NJB"destruction in his hands"

The Hebrew VERB kalah (BDB 477I, Qal PERFECT) can mean "be complete," "at an end," "finished," "accomplished." It can mean "complete destruction" or "annihilation," depending on how it is pointed (vowel marks added under the consonants by later scribes). The MT points it as "complete destruction."

11:17 "he will also give the daughter of women to ruin it" Here is another attempt at political marriage, but this time it is an attempt to overthrow Egypt, not reconcile with the Ptolemies. "The daughter" refers to Cleopatra I, the daughter of Antiochus III. She was married in 195 b.c. to Ptolemy V. Because of his young age, the marriage was not consummated for five years. Cleopatra's father was hoping to control Egypt through his daughter, but she truly loved the young Egyptian monarch and sided with him.

11:18 "Then he will turn his face to the coastlands and capture many" This refers to Antiochus III's attempted domination of the coastlands and the islands of the eastern Mediterranean. This attempt was stopped in 190 b.c. by a united force from the Greek city states and the Roman army (General Lucius Cornelius Scipio Asiaticus). The truce was signed at the city of Magnesia, west of Sardis. The Roman victors put extremely hard surrender terms on Antiochus III.

1. a large payment of money over several years

2. Seleucid's claims to Europe and Asia Minor had to be dropped

3. the Seleucids withdrew to the Tarsus mountains

4. the surrender of all of Antiochus III's elephants

5. the surrender of all of his navy

6. twenty hostages were to be sent to Rome as a guarantee of the treaty.

These hostages included his son, Antiochus IV Epiphanes, and was supposed to include Hannibal, the exiled Carthaginian general who had moved into the Seleucid court, but he fled and was not captured.

11:19 This verse may refer to Antiochus III's attempt to gain revenue from the temple treasuries ("fortresses," a Hebrew term which denotes a place of safety) in order to pay his requested tribute to Rome. His own citizens were enraged and assassinated him in 187 b.c. as he tried to rob the temple at Elymais.

NASB (UPDATED) TEXT:11:20-28
 ²⁰"Then in his place one will arise who will send an oppressor through the Jewel of his kingdom; yet within a few days he will be shattered, though not in anger nor in battle. ²¹In his place a despicable person will arise, on whom the honor of kingship has not been conferred, but he will come in a time of tranquility and seize the kingdom by intrigue. ²²The overflowing forces will be flooded away before him and shattered, and also the prince of the covenant. ²³After an alliance is made with him he will practice deception, and he will go up and gain power with a small force of people. ²⁴In a time of tranquility he will enter the richest parts of the realm, and he will accomplish what his fathers never did, nor his ancestors; he will distribute plunder, booty and possessions among them, and he will devise his schemes against strongholds, but only for a time. ²⁵He will stir up his strength and courage against the king of the South with a large army; so the king of the South will mobilize an extremely large and mighty army for war; but he will not stand, for schemes will be devised against him. ²⁶Those who eat his choice food will destroy him, and his army will overflow, but many will fall down slain. ²⁷As for both kings, their hearts will be intent on evil, and they will speak lies to each other at the same table; but it will not succeed, for the end is still to come at the appointed time. ²⁸Then he will return to his land with much plunder; but his heart will be set against the holy covenant, and he will take action and then return to his own land."

11:20 This refers to the reign of Selecus IV Philopator (187-175 b.c.), who, in order to raise money to pay the Romans, assigned a very heavy tax on his own realm (esp. the temple in Jerusalem). His tax collector (NASB, "an oppressor"; NKJV, "one who imposes taxes"; the Hebrew word [BDB 620] means "exactor of tribute") was named Heliodorus (cf. II Macc. 3). Many believe that he poisoned Selecus IV in order to gain control, but he himself was overthrown by Antiochus IV (cf. II Mac. 3:7-40).

11:21 "a despicable person will arise" This Hebrew VERB's (BDB 102, KB 117) basic meaning is "despised with contempt." In the Niphal form it is used in Ps. 15:4; 119:141; Isa. 53:3; Jer. 22:28; Mal. 1:7. The Arabic cognate means "to raise the head loftily or disdainfully." This refers to Antiochus IV Epiphanes (175-163 b.c.).

▣ "on whom the honor of kingship has not been conferred" The rightful heir of Seleucus IV was his son, Demetrius I. However, Demetrius I had been traded as a hostage to the Romans for Antiochus IV's freedom. Antiochus IV was the brother of Seleucus IV. When Antiochus IV heard that his brother had died he claimed to be guardian of the kingship, but through flattery and intrigue, conferred it upon himself. It is fortunate for Demetrius II that he was a prisoner in Rome for he would have surely been killed by his uncle.

▣ "intrigue" History shows Antiochus IV to be a man of great skill in political compromise, bribery, threats and lies (cf. 8:23-25).

11:22-35 These verses and possibly 22-45, describe the continuing warfare between the rulers of the Seleucid Empire (king of the north) and the rulers of the Ptolemaic Empire (king of the south).

▣ "the prince of the covenant" This is a difficult phrase in light of Daniel's previous use of these two theologically loaded words in 9:26. There have been many possibilities suggested for this reference: (1) some see it as referring to Ptolemy VI Philometor, but better, (2) others believe that it refers to Onias III (198-175 b.c.), the Jewish High Priest (cf. TEV) who opposed Antiochus IV and his Jewish conspirators (Onias' brother Jason), who attempted to Hellenize their fellow Jews. He was removed in 175 b.c. and killed in 171 b.c.

11:22-24 This ambiguous passage has several similarities to 9:24-27. Be careful that your systematic eschatological grid does not remove the apocalyptic features. There is no easily discernable reference to these words in the life of Antiochus IV. This is why some explain the possible reference to the end-time antichrist of vv. 36-45 to include 21-45.

11:24 "he will enter the richest parts of the realm" Some commentators say that this refers to Egypt while others say it refers to the taxation of his own land as his predecessor, Seleucus IV, had done before (cf. v. 20).

11:25-26 This may reflect the tension and conflict between Antiochus IV and his nephew, Ptolemy VI (181-146 b.c.), who was the son of his sister, Cleopatra (v. 17). During this conflict the Egyptian monarch was betrayed by several of his own generals (A Handbook on the Book of Daniel, UBS, p. 305).

The Hebrew term "schemes" (BDB 364) is used in both v. 24 and v. 25 for Antiochus' schemes and helpers. This reflects the fallen, human heart always planning evil for the purpose of more and more for me! When this is reflected in a ruler the whole society is in jeopardy!

11:26 "those who eat his choice food will destroy him" This seems to refer to the political intrigue occurring in the Egyptian court (cf. vv. 25-27).

11:27 "‘As for both kings, their hearts will be intent on evil'" This is the divine understanding of the fallen human heart/mind (cf. Gen. 6:5,11-12,13; 8:21; Ps. 14:1-3; Rom. 3:9-18,23).

The "evil" in this context is the desire for more power and control. This is the essence of sin, "more and more for me at any cost"!

11:28 This possibly refers to a successful, but limited, military operation (cf. v. 13) or a failed negotiation ("at the same table"). Verse 28 seems to demand a Seleucid victory of some type at the expense of the Ptolemaic empire.

▣ "but his heart will be set against the holy covenant" Even with much possessions Antiochus IV had an agenda against the Jews. Whether it was his devotion to Roman or better Hellenistic culture or his animosity toward Jewish exclusivism (monotheism, "the God of gods," v. 36), he hated and acted against God's people (cf. vv. 30-33).

NASB (UPDATED) TEXT:11:29-35
 ²⁹"At the appointed time he will return and come into the South, but this last time it will not turn out the way it did before. ³⁰For ships of Kittim will come against him; therefore he will be disheartened and will return and become enraged at the holy covenant and take action; so he will come back and show regard for those who forsake the holy covenant. ³¹Forces from him will arise, desecrate the sanctuary fortress, and do away with the regular sacrifice. And they will set up the abomination of desolation. ³²By smooth words he will turn to godlessness those who act wickedly toward the covenant, but the people who know their God will display strength and take action. ³³Those who have insight among the people will give understanding to the many; yet they will fall by sword and by flame, by captivity and by plunder for many days. ³⁴Now when they fall they will be granted a little help, and many will join with them in hypocrisy. ³⁵Some of those who have insight will fall, in order to refine, purge and make them pure until the end time; because it is still to come at the appointed time."

11:29 "at the appointed time" This is the recurrent theological theme of the book of Daniel, that God is in total control of time and history (cf. vv. 27,29,35,36,45; 8:19).

▣ "he will return and come into the South" This refers to a second campaign by Antiochus IV against Ptolemy VI, which is recorded in I Maccabees 1:29 and Polybius 29:1.

11:30 "for the ships of Kittim will come against him" There has been much discussion of the meaning of "Kittim" (BDB 508). In the OT it seems to refer to Cypress (cf. Gen. 10:4; Isa. 23:1). However, it came to be used for the Romans (cf. the Dead Sea Scrolls; the Septuagint and Jerome).

If this does refer to Rome then it may relate to the Roman consul Gaius Popilius Laenas' confrontation in 172 b.c. of Antiochus IV as he besieged Alexandria, Egypt. The account of this confrontation is found in Cicero, Philippus 8.8; Livy, Ab Lrbe Condita 45.10,15; and Polybius 29:1.

11:31 "desecrate the sanctuary fortress, and do away with the regular sacrifice" This phrase refers to the temple in Jerusalem and its sacrificial system (cf. 8:11; 9:27; 12:11). Many see this as referring to the attempt by Jason, the brother of Onias III, to become High Priest. Jason, through intrigue in the Seleucid court, became High Priest, but in three years he was replaced with another Seleucid sympathizer, Menelaus. Onias III was finally killed in 171 b.c. because he objected to Menelaus' attempt to Hellenize the Jews.

▣ "the abomination of desolation" In this context it seems to refer to Antiochus IV Epiphanes' orders to offer a pig on the altar in the Temple in Jerusalem and set up a shrine to Zeus Olympus in the Holy Place (Dec. 168 b.c., cf. I Macc. 1:54, 59). This started the Maccabean revolution. Jesus uses this same phrase to describe the coming of the Roman armies against Jerusalem in Matt. 24:15, Mark 13:14 and Luke 21:20. Obviously this phrase is used in several ways to describe the horrors that the people of God would face throughout history. There is an obvious allusion to end-time events, but as to specific details, they will remain ambiguous until that day comes.

11:32-33 "they will fall to the sword" There is a clear cleavage within national Israel. There are compromising Jews and there are faithful Jews who would not accept Hellenization (i.e. false worship). This refers to the Hasidim or Maccabean army who opposed Antiochus IV (cf. I Macc. 1:62; 2:42; 7:13).

11:34 "Now when they fall they will be granted a little help" This seems to be the only biblical reference to the revolt of Judas Macabbeas, the son of the priest Mattathias of Modim. He rededicated the temple in Dec. 165 b.c., which is the source of the modern Jewish celebration known as Hanukkah or the Festival of Lights, which remembers the cleansing of the temple. Notice "they" could not do it without supernatural, divine aid!

11:35 This shows that the purpose of the trials and problems that God's people face is not a direct result of sin, as the Exile was, but is a direct connection because they follow the God of heaven. The entire book of Daniel is a series of conflicts between God and His people and organized human government controlled by the evil one and his angels (cf. Ps. 2; Ezek. 38-39).

In context "those who have insight" is linked with v. 33, which refers to the Maccabean revolt against the Hellenistic policies of Antiochus IV. However, because vv. 36-45 do not fit Antiochus' day, this phrase may refer to persecuted ("will fall") believers in the end-time ("until the end time"). If this is so the text itself gives us a temporal marker (see also "at the end time" in v. 40).

NASB (UPDATED) TEXT:11:36-39
 ³⁶"Then the king will do as he pleases, and he will exalt and magnify himself above every god and will speak monstrous things against the God of gods; and he will prosper until the indignation is finished, for that which is decreed will be done. ³⁷He will show no regard for the gods of his fathers or for the desire of women, nor will he show regard for any other god; for he will magnify himself above them all. ³⁸But instead he will honor a god of fortresses, a god whom his fathers did not know; he will honor him with gold, silver, costly stones and treasures. ³⁹He will take action against the strongest of fortresses with the help of a foreign god; he will give great honor to those who acknowledge him and will cause them to rule over the many, and will parcel out land for a price."

11:36-45 Modern scholars assume that the book of Daniel was written during the Maccabean period because

1. of the detailed, historical information of 11:2-35, which is so unusual for predictive prophecy or apocalyptic literature

2. at v. 36 this detailed information does not match secular sources, so they assert that the author wrote close to this time and simply made up a future prophecy that turned out to be inaccurate

3. it is not obvious from the text itself that vv. 36-45 change subjects. To assert that since the details do not conform to current secular history, then the subject must be future (an end-time Antiochus, like Antichrist), seems to relate to one's systematic theology, not exegesis.

A Response

1. This would not be an unusual way even for apocalyptic literature to introduce another major person and period.

2. It is surely true that OT prophecy/apocalyptic literature telescopes history into what looks like sequential chronological events, but in reality have a large, temporal gap between them (cf. Isa. 7; Matt. 24).

3. If Daniel is read through the eyes of the NT a biblical pattern, theme, and plan is revealed. We must do our historical and grammatical exegesis, but it does not always give us the big picture (cf. 9:24-27; 11:36-45). Here the genre and Solo Scriptura show the way to a unified perspective.

a. Fallen humans want to control their own lives and fallen governments want to control everything.

b. Mankind is becoming progressively anti-monotheistic.

c. Monotheism has an added addendum. There is a divine Messiah who through suffering and death will bring in the age of the Spirit.

d. This new age will involve suffering, pain, and persecution on behalf of the true believers.

e. The end is sure. God reigns! His people will be victorious!

4. Antiochus is, in a sense, the OT type of an anti-God world leader. This type of person is common to every age and region. Satan does not know the time of Christ's return, so he must always have someone ready to step onto the stage of history. The NT describes the end-time person (cf. Matt. 24; I Thess. 4; II Thess. 2; Revelation). This same person has already been touched on in Dan. 7:7-8,11,24-25; 9:24-27 and again in 11:36-45.

 

11:36 "the king" In context "the king" seems to refer to Antiochus IV Epiphanes, but because (1) it does not fit into our current understanding of history; (2) "the end-time" is mentioned in v. 40; and (3) it is so similar to the description of the Antichrist in II Thess. 2:4, vv. 36-45 could describe the Antichrist of the end-time, as does the little horn of Dan. 7 and 9:24-27.

▣ "will do as he pleases" See full note at 8:4.

▣ "he will exalt and magnify himself" These two VERBS (BDB 926, KB 1202 and BDB 152, KB 178) are synonymous. This action reflects the little horn of 8:11,25. It reflects the same attitude as Nebuchadnezzar in 4:30-31 and 5:20 (cf. Isa. 14:13-15).

▣ "will speak monstrous things" This Hebrew term's (BDB 810, KB 927) basic meaning is "surpassing" or "extraordinary." It can be used in several senses in Niphal.

1. mysterious, wonderful, Deut. 17:8; Prov. 30:18

2. wonderful actions by God, Exod. 3:20; Josh. 3:5

3. difficult, Gen. 18:14; Deut. 30:11; Jer. 32:17,27

4. arrogant words, Dan. 11:36 (cf. 7:8,11; Rev. 13:5-6)

 

▣ "against the God of gods" The term "gods" is elim (BDB 42), which is not used of the Hebrew God, except here. Usually it refers to the gods of the nations (cf. Exod. 15:11). Theologically it is parallel to Dan. 2:47 where, in the Aramaic section of the book, Elohim is used (cf. Deut. 10:17).

The point is, does this refer to the king as abusing religion in general or YHWH in particular? Verses 40-45 do not fit Antiochus IV at all, but vv. 36-39 partially fit him. There is purposeful ambiguity (i.e. apocalyptic literature) so that it can refer to one and all who epitomize human rebellion and arrogance.

11:37 "And he will show no regard for the gods of his fathers or for the desire of women, nor will he show regard for any other god" This is difficult to understand because Antiochus IV did not reject the gods of his fathers. He worshiped Zeus.

The phrase "the desire of women" has been referred to by some to mean that he neglected human love, but in context, it seems to possibly relate to Tammuz, the love goddess of Babylon (cf. Ezek. 8:14).

▣ "he will magnify himself above them all" This seems to show that he will claim deity for himself (Epiphanes means "manifested god"). It is obvious from the coins of this period that the Seleucid rulers believed themselves to be divine. This was especially true of Antiochus IV Epiphanes.

11:38 "But instead he will honor a god of fortresses" There seems to be a contradiction between v. 37, where he will reject "gods," and v. 38, where he will follow "a god of fortresses." Many commentators believe that the phrase "a god of fortresses" is simply a way of talking about warfare. The concluding part of v. 38, which seems to speak of military booty, seems to reinforce this theory.

Another theory (BDB 732, same word used in v. 1) is that this phrase refers to the Roman god who protects fortresses (Jupiter Capitolinus), which was parallel to the Greek god Zeus. Antiochus IV offered sacrifices to Zeus on the altar in the Jewish temple in Jerusalem. He also built an elaborate temple to Zeus in Antioch.

This god of fortresses will supposedly protect Antiochus IV's cities, but will help destroy other people's forts and towns (cf. v. 39).

NASB (UPDATED) TEXT:11:40-45
 ⁴⁰"At the end time the king of the South will collide with him, and the king of the North will storm against him with chariots, with horsemen and with many ships; and he will enter countries, overflow them and pass through. ⁴¹He will also enter the Beautiful Land, and many countries will fall; but these will be rescued out of his hand: Edom, Moab and the foremost of the sons of Ammon. ⁴²Then he will stretch out his hand against other countries, and the land of Egypt will not escape. ⁴³But he will gain control over the hidden treasures of gold and silver and over all the precious things of Egypt; and Libyans and Ethiopians will follow at his heels. ⁴⁴But rumors from the East and from the North will disturb him, and he will go forth with great wrath to destroy and annihilate many. ⁴⁵He will pitch the tents of his royal pavilion between the seas and the beautiful Holy Mountain; yet he will come to his end, and no one will help him."

11:40 "at the end time" See note at 8:19.

▣ "the king of the South. . .the king of the North" These references imply that all of chapter 11 relates to the jealousy and rivalry between the Seleucid empire (Syria/Babylon) and the Ptolemaic empire (Egypt/Palestine). These phrases are a major problem in seeing vv. 36-45 or 40-45 as exclusively future. There is no hint of two geographical Mediterranean kings being involved in end-time warfare over Israel!

If we understand the genre then all the details become symbolic for an end-time conflict between believers and unbelievers, not Jews and their enemies!

11:41 "Edom, Moab. . .Ammon" These involve the enemies of Israel which surrounded them in a more ancient time. Even in the Macabbean period Moab had passed from the scene forever. This shows that verse 41 must be taken symbolically to refer to local enemies of God's people.

11:43 "Libyans and Ethiopians" These were allies with Egypt.

11:44 "the rumors from the East and from the North will disturb him" Those interpreters who see this context as referring to Antiochus IV Epiphanes believe that this refers to the invasion of the Parthians or a rebellion somewhere in his realm.

▣ "annihilate" This is from the Hebrew word herem (BDB 355 I). This is the term associated with that which is given to God (like Jericho in Josh. 6) and thereby must be destroyed lest it be corrupted by human use (cf. Josh. 6:21).

However, the word often simply means "destroy," which it probably means here (cf. Isa. 37:11; Jer. 50:21,26; 51:3).

11:45 "the seas" This is plural and seems to refer to the Dead Sea and the Mediterranean Sea.

▣ "the beautiful Holy Mountain" This must refer to the city of Jerusalem and particularly to the mountain on which the temple is build, Mount Moriah.

▣ "yet he will come to his end, and no one will help him" Polybius 31.9 asserts that Antiochus IV traveled to Elymais in Elam to rob the temple of Artemis, but that the local worshipers resisted and he left. While on the way home he became ill at Tabae in Persia and died (163 b.c.). Some attributed the illness to a divine madness as a result of his sacrilege.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is the major purpose of the vision of Chapter 11?

2. Why do the historical events begin in 323 b.c. and end in 165 b.c.?

3. Historically, who were the two main protagonists in this section?

4. Why is such detail given into a history of empires that surround the Jewish people?

5. Why is Antiochus IV Epiphanes a good example of the Antichrist spirit current in the world (cf. I John 2:18)?

6. Who is referred to in verses 36-45?

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Vision of the Measuring Line	The Third Vision: A Man Going to Measure Jerusalem	The Vision of the Measuring Line	(NJB uses MT chapter and verse) (2:5-9)
2:1-5	2:1-5	1:1-2a
		2:2b
		2:3-5
Future Joy of Zion and Many Nations	An Appeal to the Exiles	The Exiles are Called to Come Home
2:6-7	2:6-12	2:6-8a
2:8-13
		2:8b-9a
		2:9b	Two Exhortations to the Exiles
		2:10	2:10-17
		2:11-12
	2:13	2:13

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:2:1-5
 ¹Then I lifted up my eyes and looked, and behold, there was a man with a measuring line in his hand. ²So I said, "Where are you going?" And he said to me, "To measure Jerusalem, to see how wide it is and how long it is." ³And behold, the angel who was speaking with me was going out, and another angel was coming out to meet him, ⁴and said to him, "Run, speak to that young man, saying, ‘Jerusalem will be inhabited without walls because of the multitude of men and cattle within it. ⁵'For I,' declares the Lord, ‘will be a wall of fire around her, and I will be the glory in her midst.'"

2:1 "Then I lifted up my eyes and looked" See full note at 1:8. In the Masoretic Hebrew text this verse is 2:5 because the second vision (the four horns) starts chapter two.

▣ "a man" This apparently refers to an angelic being (cf. 1:8,10 compared to 1:11,12). Angelic beings often appear as male humans (only once in Zech. 5:9 are they depicted as female).

▣ "a measuring line" This is a construction metaphor (BDB 286 and 551, cf. 1:16, different Hebrew word, BDB 876), used of (1) judgment/destruction (cf. II Kgs. 21:13; Isa. 34:11; Lam. 2:8) or (2) restoration (cf. 1:16; Jer. 31:38-40; Ezek. 41; Rev. 21:15-17).

2:2 "So I said, ‘Where are you going'" In Zechariah's visions many people speak.

1. the prophet himself (e.g. 1:9,21; 2:2)

2. the interpreting angel (e.g. 1:14,19,21; 2:3,4,12-15)

3. angels in the vision (e.g. 1:10,11,13; 2:2,4)

4. the Lord Himself (e.g. 1:13,14,15,16,17; 2:5,6-11)

These numerous speakers caused the texts to record several levels of direct quotes.

▣ "to measure Jerusalem" The time factor is crucial, but uncertain: (1) current Jerusalem; (2) restored post-exilic Jerusalem; or (3) heavenly, end-time Jerusalem (cf. Rev. 21:2,15).

2:4 "Run" Here is one angel commanding (Qal IMPERATIVE) another angel to change an action because of fuller information about God's purposes. Angels do not fully understand God's plans (cf. I Pet. 1:12; Eph. 2:7; 3:10; I Cor. 4:9).

▣ "that young man" The NET Bible (and the NIV Study Bible footnote) identifies him as a reference to Zechariah, but this does not fit the context. This seems to be "the man" of v. 1 (i.e. angel, cf. 1:8, 10, 11, 12), although a different Hebrew term is used (BDB 654).

▣ "without walls" The Hebrew term (BDB 826) means "open region" or "open country" (cf. Ezek. 38:11) with the implication of no fortifications for protection (i.e. walls, ditches, earth works, etc.). The very structures used for protection would limit the potential population.

There was no need for physical protection. This was possibly an answer to the nervous critics of Zechariah's day about rebuilding the Temple when there was no way to protect it (i.e. no wall around Jerusalem, cf. Nehemiah). This is the OT source for Rev. 21:25, where the new Jerusalem does not need gates for protection because God is present!

It is also possible in this universal context of all peoples being invited to come to worship YHWH and His representative that "without walls" may reflect the inclusiveness of "the gospel of Jesus Christ." The NT does not reaffirm the geographical or racial prophecies of the OT, but expands them into a world-wide invitation to "whosoever will." The issue is no longer Jew vs. Gentile, but believer vs. unbeliever!

▣ "because of the multitude of men and cattle" This does not fit the historical conditions of the prophet's day, so obviously it refers to the future, but the time is uncertain. Some see v. 11 (universal gospel invitation of Isa. 49; Matt. 28:18-20 Luke 24:47; Acts 1:8) as the reason for so many people being in Jerusalem. The Jews of the post-exilic period did not want to live in the city because of bitter memories of the siege of Nebuchadnezzar. In Nehemiah's day they had to cast lots to see who would live in the rebuilt, walled Jerusalem (cf. Neh. 7:4; 11:1-2).

▣ "cattle" This was a symbol of great prosperity (cf. Deut. 28:4,11,51; 30:9). This is the opposite of Hag. 1:10-11.

2:5 "wall of fire" This seems to refer to the Shekinah (to dwell with permanently, cf. v. 11) cloud of the glory which accompanied the Israelites during the Exodus experience (cf. Exod. 14:19-20; Isa. 60:18). See SPECIAL TOPIC: FIRE at Daniel 7:10.

SPECIAL TOPIC: GLORY (DOXA)

▣ "I will be the glory in her midst" God's presence with His people is referred to here (cf. v. 11; Exod. 25:8; 40:34; Ezek. 43:1-5). This is the ultimate hope of the restoration of initiate fellowship with God (cf. Rev. 21:3,23). It also shows that the Covenant is restored and fulfilled! Immanuel is with His people (cf. Isa. 7:14; 8:8,10).

NASB (UPDATED) TEXT:2:6-12
 ⁶"Ho there! Flee from the land of the north," declares the Lord, "for I have dispersed you as the four winds of the heavens," declares the Lord. ⁷"Ho, Zion! Escape, you who are living with the daughter of Babylon." ⁸For thus says the Lord of hosts, "After glory He has sent me against the nations which plunder you, for he who touches you, touches the apple of His eye. ⁹For behold, I will wave My hand over them so that they will be plunder for their slaves. Then you will know that the Lord of hosts has sent Me. ¹⁰Sing for joy and be glad, O daughter of Zion; for behold I am coming and I will dwell in your midst," declares the Lord. ¹¹"Many nations will join themselves to the Lord in that day and will become My people. Then I will dwell in your midst, and you will know that the Lord of hosts has sent Me to you. ¹²The Lord will possess Judah as His portion in the holy land, and will again choose Jerusalem."

2:6-13 These verses distinct from 2:1-5 are in poetic parallelism and meter (cf. NJB). Joyce Baldwin, Tyndale OT Commentaries, says, "there is a change, not only of genre, but also speaker and destination. Instead of the angel it is now Zechariah who speaks, first to the exiles in Babylon, then to the Jerusalem Jews, and there is nothing now to suggest a vision" (p. 107).

Many commentators think that this poetic section interprets and reemphasizes the second and third visions. YHWH will destroy the plundering nations (the four horns and craftsmen) and He will indwell and protect His people (the measuring line).

2:6

NASB"Ho there"
NKJV, NRSV"Up, up"
TEV-----
NJB"Look out! Look out!"

This Hebrew exclamation (BDB 222) is repeated for emphasis. This is not the Hebrew "woe," but often functions as a prelude to judgment (cf. 11:17; Isa. 10:5; 17:12; 28:11).

BDB mentions that it often functions as a way of denoting "a touch of sympathy," p. 223 (cf. Isa. 18:1; 55:1; Jer. 47:6; Zech. 2:10,11).

Who is the speaker in vv. 6-13? It could be one of the angels, but it seems best to see Zechariah as speaking for YHWH. The words are YHWH's promises and purposes. The vision had become a divine proclamation!

Another question is to whom are these verses addressed? There seem to be three target groups.

1. Jews exiled and remaining in surrounding lands (vv. 6-9)

2. Jews who returned to the Promised Land (vv. 10-12)

3. all humanity ("all flesh," cf. v. 13)

God uses Abraham's seed, and more specifically, David's, to address and affect all the sons and daughters of Adam (cf. Gen. 3:15; Ex. 19:5). God's actions for Jews is, in reality, God's action for humanity (cf. Gen. 12:3). God's city without walls may be a symbol of universal inclusion (Jews and Gentiles, cf. Eph. 2:11-3:13).

▣ "Flee" This is a Qal IMPERATIVE of a Hebrew term (BDB 630, KB 681) used predominantly by Isaiah and Jeremiah. It is also used twice in Zech. 14:5.

In this context people are to leave the boundaries of the pagan empires which exiled Israel and Judah and return to the Promised Land. Only about 50,000 Jews returned under Sheshbazzar and Zerubbabel (cf. Ezra 1-2).

▣ "from the land of the north" This refers to Babylon (cf. v. 7). "The north" (BDB 860) became an OT metaphor for trouble and invasion (cf. Isa. 14:31; Jer. 1:14-15; 4:6; 6:1,22; 10:22) because this was the only accessible land route into Palestine. Although Assyria and Babylon were to the east, the invasion route and return route were always northerly. This phrase and v. 7 warn the Jews to return to Palestine because the judgment of God is about to fall on the nations which God used to punish His people.

▣ "I have dispersed" This VERB (BDB 831, KB 975, Piel PERFECT) could refer to the exiles of 722 or 586 b.c., but possibly also to the last days (cf. 1:17; 2:4,11).

The key theological point is that God Himself initiated (i.e. Assyria, cf. Isa.10:5; Babylon, cf. Jer. 51:20) the exile and He Himself will restore His people (cf. Jer. 31:10; Ezek. 11:16). YHWH was not defeated by the gods of the nations, but He used the military of pagan countries to discipline His people.

▣ "the four winds" The number four is used to symbolize the entire known world (e.g. 1:8,18,20; Dan. 7:2; 11:4). These same "four winds" are mentioned in a military sense (BDB 924 #2a), as in Jer. 49:36; Ezek. 37:9; Dan. 8:8; and Zech. 6:5.

2:7 "Ho" See note at 2:6.

▣ "Zion" This was the name of the Canaanite stronghold located on one of the hills within the city of Jebus (cf. II Sam. 5:7), which was not captured until David's day. It is not the same hill on which the temple was built (Mt. Moriah). It is often used as a synonym for Jerusalem or as a way to accentuate the religious life of the city versus the political life of the city. It is used extensively by Isaiah, Jeremiah (also Lamentations) and Zechariah (cf. 1:14,17; 2:7,10; 8:2,3; 9:9,13).

Here it is used to designate (1) the place to which the Jewish people who had not returned from exile must escape to (cf. LXX) or (2) the majority of Jewish people themselves (cf. Isa. 51:16; 52:1,2,7,8) who had not returned to Palestine.

▣ "Escape" This is a Niphal IMPERATIVE (BDB 572, KB 589) used in a REFLEXIVE sense. It parallels "flee" of v. 10.

▣ "living with" This is literally "dwell with" (BDB 442, KB 444, Qal PARTICIPLE). This is a word play related to God's promise to dwell with them from v. 5. They must choose YHWH or their settled, comfortable lives in foreign lands!

This was a way of encouraging and confirming that small group of returnees to Judah! God was with them! The irony is that during the exile God left Jerusalem (cf. Ezek. 8) and went to dwell with the exiles (cf. Ezek. 1 and 10). But now, He has returned to Jerusalem (cf. vv. 10-11).

▣ "the daughter of Babylon" This is a Semitic way of referring to the people of the empires of Mesopotamia (the land between the rivers), also called the Fertile Crescent.

2:8 "the Lord of hosts" This is the most common post-exilic title for God. This refers to God as the Captain of the Army of Heaven (cf. Josh. 5:13-15) or the leader of the angelic council (cf. I Kgs. 22:19). It is first used in I Sam. 1:3. Because of Exod. 12:41 some relate it to Israel, but in contexts related to Babylon it seems to relate to God's supremacy over the astral deities. See SPECIAL TOPIC: NAMES FOR DEITY at Dan. 4:2.

NASB"After glory He has sent me"
NKJV"He sent Me after glory"
NRSV"(after his glory sent me)"
TEV"sent me with this message"
NJB"since the Glory commissioned me"
NIV"after he has honored me and has sent me"
JPSOA"He who sent me after glory"
NET"says to me that for his own glory he has sent me"
REB"spoken when he sent me on a glorious mission"

There are three main issues involved in trying to understand the original intent of this phrase.

1. What does "after" mean?

a. ADVERB (temporal)

b. PREPOSITION (purpose)

c. CONJUNCTION

2. What does "glory" mean?

a. honor to the prophet (NIV)

b. authority to the prophet

c. glory as a quality of God

3. To whom was it addressed?

a. a powerful angel (Keil and Delitzsch, Pulpit Commentary)

b. the prophet (NASB Updated, TEV, NIV, REB)

c. the Messiah (NKJV, NASB)

What do we know?

1. The Lord is the speaker (Lord of Hosts)

2. The term "glory" (BDB 458) is used earlier in the vision (cf. v. 5, UBS, Handbook for Translators) and seems to refer to YHWH Himself (NJB, NRSV, cf. Hag. 2:7), but this does not fit the "He has sent." However, the same VERB in the next verse has YHWH as the speaker.

Herein lies the interpretive problem. It seems that if one takes these visions as Messianic then the return from exile does not fit the expectations. If one takes them as eschatological then there is an obvious mixing of temporal and future references, which is common in the prophets. It is difficult to relate Messianic texts historically into the post-exilic period. However, the return of the Davidic and Aaronic seeds are a foreshadowing of a Priest/King Messiah (cf. Ps. 110, Zech.4), as is the inclusion of "the nations" within the people of God, which will become the gospel of Jesus Christ. The ultimate exodus and return are future and for all who believe (cf. v. 13).

My best guess is that "after" means "with" and "glory" means "with God's honor," "with God's message," or "with God's authority." The prophet/priest Zechariah proclaimed God's word to Jews in exile (cf. vv. 6-7), Jews in Palestine (cf. vv. 10-12), and the surrounding nations (cf. vv. 8-9).

▣ "He has sent me" This "Me" is capitalized in NASV (1970) and KJV (1982), which shows that those translators thought it referred to the Messiah, so too, Kimchi (Jewish exegete from the Middle Ages in Europe). The NET Bible and the TEV interpret this as another reference to Zechariah (this would make vv. 9-11; 4:9; and 6:15 also refer to Zechariah). There is no doubt that the Messiah is mentioned in 3:8; 6:12-13 in the first division of Zechariah (chapters 1-8), but here the context implies the prophet (cf. NASB, 1995 Update).

Zechariah asserts this conviction that prophetic fulfillment of YHWH's message and promises are sure and certain. The phrase "you will know that the Lord of hosts has sent me" (cf. 2:9,11; 4:9; 6:15) is an idiom of confidence!

▣ "against the nations" This refers to 1:15, where God promises to restore His people to the Promised Land (cf. Gen. 12:1-3) and punish the surrounding nations.

Zechariah is to address YHWH's judgment against the surrounding plundering nations who attacked and took advantage of the exile of God's people. This does not imply that Zechariah ever directly addressed these nations. This is very similar to Isaiah's, Jeremiah's, and Ezekiel's denunciations of the surrounding nations (e.g. Isa. 13-24; Jer. 46-51; Ezek. 25-32).

NASB, NKJV"apple of His eye"
NRSV, NJB"the apple of my eye"
TEV"what is most precious to me"

This is an affectionate idiom referencing God's Covenant people (cf. Deut. 32:10; Prov. 7:2). "Little man" or "daughter" is the usual idiomatic form (cf. Ps. 17:8). The term "apple" is really "gate" (i.e. opening) or "pupil."

2:9 "I will wave My hand" This is a physical gesture for divine judgment (BDB 631, KB 682, Hiphil PARTICIPLE, cf. Isa. 11:15; 19:16).

NASB"they will be plunder for their slaves"
NKJV"they shall become spoil for their servants"
NRSV"they shall become plunder for their own slaves"
TEV"and you will be plundered by the people who were once your servants"
NJB"they will be plundered by those whom they have enslaved"

▣ "then you will know that the Lord of hosts has sent Me" The Jews who returned to Judah will be fully confident ("You will know" - BDB 393, KB 390, Qal PERFECT) of YHWH's care, presence, and protection. The roles will be reversed. The Jews were made slaves and servants, but now the conquering pagan nations are conquered! Their demise and Judah's prosperity are confirming evidence of YHWH's promises being fulfilled and the Covenant completely restored.

2:10 "Sing for joy" This (BDB 943, KB 1247) is a Qal IMPERATIVE. It is an allusion to the "new day" promises of Isaiah (cf. 65:18-19; note 25:8; 30:19; 35:10; 51:11; and Rev. 21:4).

▣ "be glad" This (BDB 970, KB 1333) is another Qal IMPERATIVE. It is also reflected in the Messianic passage of 9:9.

▣ "O daughter of Zion" This is a Semitic idiom like v. 7. This refers to the people of God. See note on "Zion" at 1:7.

▣ "dwell" This (BDB 1014, KB 1496, Qal PERFECT) is the same root as Shekinah (cf. v. 11). The greatest blessing of the Covenant was the presence of the Lord with His people (cf. 8:3; 9:9; Ezek. 37:27). The concept is expressed in the Messianic title "Emmanuel," which means "God with us" (cf. Isa. 7:14; 8:8).

2:11 "many nations" This was a startling message that the Gentiles would be included with God's people (eg. 8:20-23; 14:16; Eph. 2:11-3:13). This was always YHWH's purpose (e.g. Gen. 12:3; Isa. 2:2-4; 11:10; 19:19-22; 24:13-16a; 25:6-7; 42:6-7,10-12; 49:6-23; 51:4; 56:3-8; Mic. 4:1-3). As a Gentile follower of Jesus, the Jewish Messiah, it is hard to put into words the joy this verse brings to my heart!

▣ "will join themselves" This (BDB 530 I, KB 522) is a Niphal form. This is the grammatical question, is the VERB meant to be PASSIVE (cf. NKJV, NJB) or REFLEXIVE ( NRSV, cf. Jer. 50:5)? This same theological issue is seen in Gen. 12:3 (cf. Isa. 56:3,6). See SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE Versus Human Free Will at 1:4

▣ "in that day" This phrase is a prophetic idiom for God's coming for blessing or judgment. In this context it seems to refer to an eschatological future as it does in Isa. 55-56. These texts in Zechariah 1-8 are quoted extensively by John in the book of the Revelation.

▣ "they will become My people" This is standard covenant terminology (BDB 766 I, cf. 13:9; Jer. 30:22; 31:33; 32:38). Non-Jews who believe and obey are fully included in God's covenant (cf. Rom. 1:16; 2:28-29; Gal. 3:7-9,29; 6:16; Phil. 3:3).

▣ "I will dwell in your midst" This is a recurrent theme (cf. vv. 5, 10).

▣ "you will know that the Lord has sent Me to you" This is a repeated emphasis from v. 9. Fulfilled prophecy is one way to confirm God's word/promises to future generations of both believing Jews and Gentiles.

God promises in this context three evidences.

1. Judah restored to prosperity

2. the overthrow of the surrounding nations that plundered Israel and Judah

3. YHWH's prophetic spokesman among His people

A good reference on how to understand and apply these prophecies to the NT is found in the book by D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic.

2:12 "the Lord will possess Judah as His portion" Both the VERB (BDB 635, KB 686, Qal PERFECT) and "His Portion" (BDB 324) relate to inheritance (cf. Exod. 19:5; 34:9; Deut. 4:20; 7:6; 9:26,29; 14:2; 32:9; Ps. 33:2; Titus 2:14; I Pet. 2:9). The historical allusion is to the dividing of Palestine among the Jewish tribes by lot (cf. Josh. 12-19).

▣ "in the holy land" This is the only place in the OT where this phrase is used for Palestine. Jerusalem is holy because YHWH is present (cf. 8:3).

▣ "and will again choose Jerusalem" This (VERB, BDB 103, Qal PERFECT) is the emphasis in Deuteronomy on Jerusalem as the place of God's unique presence above the Ark of the Covenant in the Holy of Holies of the Temple (cf. Deut. 12:5,11). See note on "choose" at 1:17.

NASB (UPDATED) TEXT:2:13
 ¹³"Be silent, all flesh, before the Lord; for He is aroused from His holy habitation."

2:13 "be silent" This is an INTERJECTION (BDB 245), not a VERB (cf. Hab. 2:20; Zeph. 1:7). The VERB form is found in Neh. 8:11.

▣ "all flesh" Here is that universal element again (cf. v. 11).

▣ "for He is aroused from His holy habitation" God has seemed to be inactive (i.e. asleep, BDB 734, cf. 4:1) during the period of the seventy year judgment, but that time has ended and YHWH emerges from His heavenly throne room (cf. Deut. 26:15; Isa. 63:15; Jer. 25:30) to act on behalf of His people and all people!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Does this chapter relate to Zechariah's day or another? Why?

2. To whom is the "Me" of vv. 8,9,&11 referring?

3. What is the meaning of v. 8?

4. Why is v. 11 so significant?

5. How does this chapter relate to Revelation 21?

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Vision of the High Priest	The Fourth Vision: Joshua and Satan	The Prophet's Vision of the High Priest	The Fourth Vision: The Investiture of Joshua
3:1-5	3:1-5	3:1-2	3:1-7
		3:3-4
The Coming Branch		3:5
3:6-10	3:6-10	3:6-10	The Coming of the "Branch"
			3:8-10

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. This text (and chapter 4) combined with Gen. 14 and Ps. 110 caused some of the rabbis to assert that there would be two Messiahs, one royal from the tribe of Judah (cf. Gen. 49:10; II Sam 7) and one from the tribe of Levi.

 

B. From the book of Hebrews in the NT, chapters 7-8, we see that Jesus fulfilled both of these anointed functions.

 

C. The pronouns in this chapter are very ambiguous. Remember that it is an apocalyptic vision.

 

D. In the vision the prophet does not ask help from the interpreting angel, which implies that he comprehended the meaning. Zechariah knew Joshua and his office and significance (i.e. Israel was a priestly nation to bring the world to faith in YHWH and His Messiah).

 

E. Joshua's forgiveness and complete restoration emphasizes the place of the restored temple and its significance as a sign of the fully restored covenant.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:3:1-5
 ¹Then he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to accuse him. ²The Lord said to Satan, "The Lord rebuke you, Satan! Indeed, the Lord who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?" ³Now Joshua was clothed with filthy garments and standing before the angel. ⁴He spoke and said to those who were standing before him, saying, "Remove the filthy garments from him." Again he said to him, "See, I have taken your iniquity away from you and will clothe you with festal robes." ⁵Then I said, "Let them put a clean turban on his head." So they put a clean turban on his head and clothed him with garments, while the angel of the Lord was standing by.

3:1 "he showed me" This seems to be a vision in heaven before God similar to Job 1-2. In 1:20 it is YHWH who reveals the vision, so too, here (cf. Septuagint and Vulgate). However, many scholars see this as a reference to the interpreting angel (cf. 1:9,13,14,19; 2:2).

▣ "Joshua" This Hebrew name (BDB 221) means "YHWH saves." This is the same as the Aramaic name, Jesus (cf. Matt. 1:21). This particular Joshua was the Zadokian (son of Jehozadak or Jozadak) High Priest who returned in a second wave of returnees with Zerubbabel, a prince of the line of Judah (cf. Hag. 1:1,12,14; 2:2,4; Ezra 2:2; 5:2; Neh. 7:7; 12:1,10,26).

▣ "the high priest" This is not the Mosaic title for the leadership of the priests, but a post-exilic title found so often in Haggai and Zechariah. See Roland deVaux, Ancient Israel, vol. 2, pp. 397-403.

▣ "standing before" This word (BDB 763, KB 840, Qal ACTIVE PARTICIPLE) can be understood in this context in two distinct ways: (1) for priestly service (cf. Deut. 10:8; II Chr. 29:11; Ezek. 44:11,15, i.e. Joshua acting as High Priest on behalf of the nation) or (2) legal usage of someone brought before a judge (cf. Num. 27:2; Deut. 19:17; Josh. 20:6; I Kgs. 3:16, i.e. Joshua as sinful representative of all Jews).

▣ "the angel of the Lord" In this context this is obviously a distinct person from YHWH (cf. vv. 4-5,6-7). He is functioning as a defense advocate, speaking for YHWH. See note at 1:11. It is hard to be certain if this is meant to be a Messianic reference! The Messiah is surely referred to in this chapter as "My Servant the Branch" (cf. 6:12; Isa. 4:2; 11:1; 53:2; Jer. 23:5; 33:15).

As an interpreter my problem in this text is not that "the angel of the Lord" is identified as divine in the OT (cf. Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Ex. 3:2-4; 13:21; 14:19; Jdgs. 2:1; 6:22-24; 13:3-22), but that in chapter 1 the title is used of an angel who is patrolling the earth for YHWH (cf. v. 11) and prays to YHWH (cf. v. 13, i.e. separate from deity, cf Gen. 24:7,40; Ex. 23:20-23; 32:35; Num. 22:22; Jdgs. 5:23; II Sam. 24:16; I Chr. 21:15-30). This does not fit the exalted place of the Messiah. Also in chapter 1 many try to make "me" of vv. 8, 9, and 11 refer to the Messiah, when I think it refers to the prophet Zechariah. To put it bluntly interpreters are trying to find the Trinity too much in this ambiguous apocalyptic book (as some do in trying to identify Michael with the Messiah in Daniel). Specificity is not the hallmark of Zechariah's visions! Be careful of (1) dogmatism; (2) reading a tight systematic theological grid into these texts; or (3) allowing personal preference to dictate one and only one possibility.

▣ "Satan" This is literally "the adversary" (BDB 966, KB 1316, cf. Job 1:6-12; 2:1-7; I Chr. 21:1). In I Kgs. 22:19ff, Satan is also before YHWH in heaven as one of the angelic attendants. The Bible often uses a court metaphor to describe activity in heaven (cf. Hos. 2; Ezek. 23; Rev. 4-5).

SPECIAL TOPIC: SATAN

▣ "standing at his right hand" This language speaks of a judicial setting. The idiom is used of God's presence with His people in Ps. 16:8; 109:31; 110:5, while in Job 30:12; Ps. 109:6, it is used of an accuser, as it is here. The advocate or accuser stood on the defendant's right side.

3:2 "the Lord. . .the Lord" The first seems to refer to the angel of the Lord mentioned in v. 1 (NET, NJB, TEV, NAB, JPSOA).

▣ "The Lord rebuke you, Satan" The rebuke (BDB 172, KB 199, Qal IMPERFECT, an obvious JUSSIVE) is apparently directed at Satan's accusations (unrecorded) against Joshua, his priesthood, and his nation. Satan cannot attack what God wills and establishes (cf. Job 1-2; Jude 9).

▣ "who has chosen Jerusalem" YHWH has chosen (BDB 103, KB 119, Qal ACTIVE PARTICIPLE) Jerusalem again as in the days of Moses. This statement relates to 1:17 and 2:12. God's renewed covenant is evidenced by:

1. YHWH's promise of restoration and prosperity for the cities of Judah (cf. 1:17)

2. YHWH's promise of restoration to Jerusalem (cf. 2:12)

3. YHWH's refusal to condemn Joshua, but to forgive and restore the cultus

 

▣ "a brand plucked from the fire" God's people had experienced God's judgment (cf. Amos 4:6-12), but now they were brought out from under God's wrath (cf. Amos 4:11).

The term "brand" (BDB 15) was possibly a curved stick used to stir the fire (cf. Isa. 7:4).

The Hophal VERB (BDB 664-5, KB 717) has the connotation (from Hiphil form) "to rescue," "to recover," "to deliver from enemies," or "to deliver from sin and guilt" (cf. Ps. 39:8; 51:14; 79:9; 119:170).

Jacobus Nande, in his article in the New International Dictionary of Old Testament Theology and Exegesis, vol. 1, p. 304, says, "the figure in Amos 4:11 and Zech. 3:2 suggests that Israel as a nation had been rescued from the furnace of Babylon to become a torch to enlighten the nations." This redemptive world-wide purpose for the Jews must be seen as the essence of God's having a chosen people (cf. Gen. 12:3; Exod. 19:5).

3:3 "Joshua was clothed with filthy garments" This is a Hebrew metaphor for defilement. He was the sinful representative of the chosen people (cf. Isa. 64:6). Even the priesthood and temple were corrupt (cf. Ezek. 8; Jer. 7). "Filthy" (BDB 844) refers to ceremonial pollution by human excretion (cf. Deut. 23:9-14), which separated the people from their holy God.

▣ "standing before the angel" This refers to v. 1. Notice "the angel of the LORD" from v. 1 is now just "the angel." However, this angel either speaks for YHWH (cf. v. 4,6) or this is a way of referring to the Messiah. It seems because the Messiah is referred to in v. 8 that this angel speaks for YHWH. The "he" is ambiguous in vv. 4-5 and the PRONOUNS shift from third person to first person.

3:4 "to those who were standing before him" Who does the "him" refer to (1) the angel of the LORD or (2) the LORD? Notice there are more angelic beings present than just the angel of the Lord and Satan. This is the throne-room of heaven. There are many angelic attendants (cf. v. 5).

▣ "Remove the filthy garments. . .I have taken your iniquity away" This is a Hiphil IMPERATIVE (BDB 693-4, KB 747). Joshua's reproach is symbolically removed.

▣ "See" This is a Qal IMPERATIVE (BDB 906, KB 1157). This is a form of the same term used in 1:8,18; 2:1,9 to denote a new vision, but here the IMPERATIVE is used for emphasis. Joshua has been forgiven, recommissioned, and fully restored as priest and cultic supervisor! This new temple will be staffed!

▣ "I have taken your iniquity away from you" This is a Hiphil form of a word (BDB 716, KB 778) which meant "to pass over" (i.e. a river) or "pass through" (i.e. a land), but it came to have the connotation of forgiveness, deliverance (cf. 3:9; 13:2; Micah 7:18-19).

▣ "will clothe you with festival robes" This is a Hiphil INFINITIVE ABSOLUTE. Not only is sin removed, but blessing and status are restored (cf. Luke 15:11-32). Often in the Bible clothing is used as a symbol of our spiritual life (e.g. Job 19:9; 29:4; Ps. 132:9,16,18; Isa. 3:18-24; 52:1; 59:17; 61:10). This is especially true of Paul's writing in I Cor. 15:53-54; Gal. 3:27; Eph. 4:24; 6:11; Col. 3:10,12; and I Thess. 5:8.

3:5 "I said" This refers to the speaker of v. 4, but who is it? The last phrase of v. 5 implies it was not the angel of the LORD, but the LORD. J. Baldwin (Tyndale OT commentaries, p. 114) thinks it is Zechariah ("and I said") who blurts out the need for the complete high priestly outfit.

▣ "clean turban" This term (BDB 857) is a cognate of the Hebrew term used in Exodus. It refers to the miter of the High Priest (cf. Exod. 28:36-39; 39:28,31).

NASB (UPDATED) TEXT:3:6-10
 ⁶And the angel of the Lord admonished Joshua, saying, ⁷"Thus says the Lord of hosts, ‘If you will walk in My ways and if you will perform My service, then you will also govern My house and also have charge of My courts, and I will grant you free access among these who are standing here. ⁸Now 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. ⁹For behold, the stone that I have set before Joshua; on one stone are seven eyes. Behold, I will engrave an inscription on it,' declares the Lord of hosts, ‘and I will remove the iniquity of that land in one day. ¹⁰In that day,' declares the Lord of hosts, ‘every one of you will invite his neighbor to sit under his vine and under his fig tree.'"

3:6 Notice the angel of the LORD either speaks on YHWH's behalf as the prophet does (cf. 2:9,11; 4:9; 6:15) or this is a Messianic reference. It is hard to decide, but I think it is YHWH Himself speaking through the angel.

▣ "admonished" This is a Hiphil form of the Hebrew word (BDB 729, KB 795) for "witness." In this form BDB says it means "exhort solemnly," "admonish," or "charge" (cf. Exod. 19:23; II Kgs. 17:13; Neh. 9:29-30; Jer. 11:7).

This message is very important. YHWH has fully and freely forgiven Joshua and, by implication, His covenant people, but the covenant is still conditional. Forgiveness of past acts does not remove the responsibility of future obedience!

3:7 "If you will walk in My ways" Notice the conditional element of a daily covenant lifestyle faith (i.e. "walk," e.g. Deut. 8:6; 10:12; 28:9). Biblical faith is a way of life, not a building, a creed, or a special event or ritual. By their fruits you will know who knows God (cf. Matt. 7).

The term "ways" (BDB 202) is a Hebrew idiom of lifestyle godliness (cf. 1:6; Josh. 1:8,15a; 45:13; 48:15; Jer. 3:21; 12:1; 23:12; Hos. 10:13; Ezek. 7:3,8,9,27; 14:22-23; 18:25,29,30; 24:14; 33:17,20; 36:19).

▣ "if you will perform My service" This refers to the ritual duties of the Levites and priests. The VERB (BDB 1036, KB 1581, Qal IMPERFECT) and DIRECT OBJECT (BDB 1038) come from the same Hebrew root. God wants covenant obedience from priests and people.

▣ "you will govern My house" This is a Qal IMPERFECT (BDB 192, KB 220), which is used basically of the right to judge (of the Messiah in Ps. 72:2) or rule over.

▣ "and also have charge of My courts" This is the same verb as "perform My service" and refers here to the temple (BDB 346 I).

NASB, NJB"free access"
NKJV"places to walk"
NRSV"the right of access"
TEV"I will hear your prayers"

This phrase (BDB 237) speaks to the duty of priests to approach God on behalf of needy/sinful people. Israel was to be a kingdom of such priests (cf. Exod. 19:5-6). Joshua and his fellow priests' intimacy and immediacy with God are meant to encourage all Jews that the sacrificial system had been fully renewed. Joshua's special access was not a personal privilege, but a cultic, corporate necessity. Joshua has access to God, even as Satan has access to God; one for advocacy and one for prosecution! God will hear both sides. It is not Joshua's sinlessness that provides access, but his role as high priest for God's people.

E. W. Hengstenberg, Christology of the Old Testament, asserts that the Hebrew word is a Chaldee PARTICIPLE in the Hiphael, which means "to guide" (p. 279).

▣ "these who are standing here" This refers to the heavenly court of angels.

3:8 "you and your friends who are sitting in front of you" This refers to the other priests and Levites.

▣ "symbol" This is literally "wondrous sign" (BDB 68-69). How the priests will be a symbol is not specified.

▣ "My Servant" This is an honorific title of the Messiah (cf. Isa. 52:13; 53:11) and also of Moses (cf. Josh. 1:1), Joshua (Josh. 24:29), David (II Sam. 7:5), and Zerubbabel (Hag. 2:23). This is possibly the background for Paul's use of "slave of Christ."

▣ "the Branch" This may be "sprout" (BDB 855). This is another Messianic title (cf. 6:12; Isa. 4:2; 11:1; 53:2; Jer. 23:5; 33:15). See full discussion and SPECIAL TOPIC: JESUS THE NAZARENE at Dan. 4:15.

This title is used of Zerubbabel in 6:12 as a symbol of the royal Davidic line. It is surprising that it is used in this context which emphasizes the priestly aspect of the Messiah. The twin aspects of redeemer (priestly, cf. Isaiah 53) and administrative leader (kingly, cf. Isa. 9:6-7) are merged in the book of Zechariah (cf. chapter 4).

3:9 "the stone. . .one stone" The identity and purpose of this stone has caused great confusion among interpreters. Some theories are (1) that it relates to the High Priest's breastplate (cf. Exod. 28:15-20; 39:10-14), the stone for Judah; (2) that the Messiah is represented by Zerubbabel (cf. 6:12; Hag. 2:23); (3) that it is the Messianic kingdom (cf. Dan. 2:44-45); (4) that it is a stone set in the miter worn by the High Priest (cf. v. 5); (5) that it is building material for the temple, possibly the cornerstone or capstone (cf. Ps. 118:22-23; Isa. 8:14-15; 28:16); or (6) that it is another Messianic title (servant, branch, stone).

▣ "seven eyes" This (BDB 744) refers to (1) eyes or (2) facets of a gem. This, like 4:10 and Ezek. 1:18, seems to be a symbol for God's knowledge.

▣ "I will engrave an inscription on it" This VERB (BDB 836 II, KB 988), in Piel PARTICIPLE form, is used most often of engraving a gem. Therefore, cornerstone or capstone is only a remote possibility for the theories of meaning.

▣ "I will remove the iniquity of that land in one day" The VERB (BDB 559 I, KB 561 Qal PERFECT) is a metaphor for cleansing and forgiveness. Does this refer to Joshua's forgiveness in v. 4? This could be an extension of his forgiveness. It may have a future reference (i.e. "in that day") to (1) the temple being rebuilt or (2) the Messiah's coming.

This verse would remind the Jews of the Day of Atonement (cf. Lev. 16), which includes rituals involving the cleansing of the High Priest himself and their rituals for the cleansing of the nation.

3:10 "in that day" This is a prophetic idiom (cf. 2:11) of the coming day of judgment, forgiveness, and restoration of God's plan for all humanity. It is common in Amos, Hosea, Micah, Zephaniah, and Joel.

▣ "to sit under His vine" Palestine was an agricultural society. This was a cultural idiom of family security and prosperity (cf. I Kgs. 4:25; Micah 4:4). Also note the twin emphases of prosperity and community fellowship.

The vine here could be (1) parallel with fig tree and denote fruit or (2) a way of identifying a cool, shady place for relaxation and community fellowship.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Who was Joshua? Who is the Angel of the LORD? Who is the Branch?

2. What is the meaning of Joshua's filthy garments in v. 3?

3. How is v. 7 related to v. 4?

4. What or who is the stone of v. 9?

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Vision of the Flying Scroll	The Sixth Vision: A Flying Scroll	The Vision of the Flying Scroll	The Sixth Vision: The Flying Scroll
5:1-4	5:1-4	5:1-2	5:1-4
		5:3-4
Vision of the Woman in a Basket	The Seventh Vision: A Woman in a Basket	The Vision of the Woman in the Basket	The Seventh Vision: The Woman in the Bushel Basket
5:5-11	5:5-11	5:5	5:5-11
		5:6
		5:7
		5:8-9
		5:10
		5:11

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:5:1-4
 ¹Then I lifted up my eyes again and looked, and behold, there was a flying scroll. ²And he said to me, "What do you see?" And I answered, "I see a flying scroll; its length is twenty cubits and its width ten cubits." ³Then he said to me, "This is the curse that is going forth over the face of the whole land; surely everyone who steals will be purged away according to the writing on one side, and everyone who swears will be purged away according to the writing on the other side. ⁴I will make it go forth," declares the Lord of hosts, "and it will enter the house of the thief and the house of the one who swears falsely by My name; and it will spend the night within that house and consume it with its timber and stones."

5:1 "Then I lifted up my eyes again and looked" This is the regular literary introduction for a new vision. See full note at 1:8. This chapter contains two visions (cf. v. 5).

▣ "a flying scroll" This may imply an outstretched banner (VERB, BDB 733 I, KB 800, Qal ACTIVE PARTICIPLE and NOUN, BDB 166). From v. 3 its message is characterized as a "curse." This same negative connotation connected to a "scroll" is found in Jer. 36:2 and Ezek. 2:9.

5:2 "he said to me" Apocalyptic literature is characterized by dialogue between a human and an angelic being. Zechariah has more angelic interaction than any other book of the OT.

1. angel guide

2. angel of the LORD

3. Satan

4. angel attendants

5. angels active in the visions themselves

 

▣ "twenty cubits. . .ten cubits" A cubit (BDB 52) is equal to the length from a man's elbow to his longest finger. It was about eighteen inches. The size of this scroll is unusually large, ten yards by 5 yards. Some commentators see it related to the dimensions of "the Holy Porch" of I Kgs. 6:3, which was the place of religious teaching and judicial administration (cf. I Kgs. 7:67), but here it just seems to denote a readable message. Remember this is apocalyptic imagery!

5:3 "the curse" This Hebrew term (BDB 46) has two related covenantal meanings.

1. swear an oath (cf. Deut. 29:12,14)

2. the oath broken turns into a curse (cf. Deut. 29:18,19,20-21; Jer. 21:10; Ezek. 16:59; 17:16,18,19; Dan. 9:11)

This term is used almost exclusively for God's anger towards His people's unfaithfulness and rebellion. The best summary of the covenant's requirements and consequences is Deut. 27-29. To whom much is given, much is required (cf. Luke 12:48).

▣ "the whole land" This refers to Palestine because the next two verses relate to Decalog violations.

NASB"purged away" (twice)
NKJV"expelled" (twice)
NRSV"cut off" (twice)
TEV"be removed"
"taken away"
NJB, NIV"banished"

This Hebrew word (BDB 667, KB 720) in the Niphal form means "to be cleaned out" or "purged." The problem is that it can also mean "cleansed from guilt" or "made innocent." However, v. 4 confirms the negative connotation in v. 3.

As Joshua was cleansed and restored to covenant purity in chapter 3, so too, must the people of God be. Those who refuse to conform (e.g. 3:7) will be eliminated (cf. v. 4).

▣ "the writing on one side" The cultural symbol of writing on both sides of a scroll implies a full and complete curse (cf. Ezek. 2:9-10; Rev. 5:1).

5:4 "the one who swears falsely by My name" This covenant violation (i.e. "swear" BDB 989) could involve two different ways of taking God's name in vain.

1. during worship (cf. Deut. 5:11; 6:13; 10:20)

2. falsehood in a court proceeding (cf. Exod. 20:16; 23:7; NJB, NEB, REB)

If in fact these two laws represent the two aspects of the Mosaic covenant, actions and attitudes toward YHWH and YHWH's people (they symbolize the whole covenant), then #1 is better.

▣ "it" The first "it" refers to the flying curse scroll. The scroll is personified as it enters the covenant violator's house. The second "it" refers to the house (i.e. "timbers and stones").

▣ "consume" This Hebrew term (BDB 477, KB 476) in the Piel PERFECT form means "to finish," "to bring to an end," or "complete." In this context it refers to a complete and total judgment. This same term is used in the covenant cursing and blessing passage in Deuteronomy (cf. 28:21; see also Jer. 14:12). Covenant breakers will be completely and totally destroyed and removed.

NASB (UPDATED) TEXT:5:5-11
 ⁵Then the angel who was speaking with me went out and said to me, "Lift up now your eyes and see what this is going forth." ⁶I said, "What is it?" And he said, "This is the ephah going forth." Again he said, "This is their appearance in all the land ⁷(and behold, a lead cover was lifted up); and this is a woman sitting inside the ephah." ⁸Then he said, "This is Wickedness!" And he threw her down into the middle of the ephah and cast the lead weight on its opening. ⁹Then I lifted up my eyes and looked, and there two women were coming out with the wind in their wings; and they had wings like the wings of a stork, and they lifted up the ephah between the earth and the heavens. ¹⁰I said to the angel who was speaking with me, "Where are they taking the ephah?" ¹¹Then he said to me, "To build a temple for her in the land of Shinar; and when it is prepared, she will be set there on her own pedestal."

5:5 "lift up now your eyes and see" This literary phrase (esp. "see") introduces a new vision. See note at 1:8.

5:6 "What is it" Again the prophet asked for an angelic interpretation of the vision, as he did in all but one of the six visions.

▣ "ephah" This is the Hebrew term (BDB 35) for the largest dry measure used by the Jews. There were possibly two types (cf. Deut. 25:14; Prov. 20:10). Modern scholarship puts it between five and ten gallons (cf. Ezek. 45:11). Here it functions in describing a large basket used as a cage. The NIV Study Bible, p. 412, makes an interesting suggestion, "This one is undoubtedly enlarged (like the flying scroll of vv. 1-2) for like purpose of the vision."

NASB"appearance"
NKJV"resemblance"
NRSV, NIV"iniquity"
TEV"sin"
NJB, NAB,
NEV, REB"guilt"
JPSOA"eye"

This Hebrew word could be "what is seen" (BDB 744, "eye," cf. NKJV, NET, JPSOA) or some manuscripts have "iniquity" (BDB 730, cf. LXX, Peshitta, NRSV, TEV, NJB). The only difference between the two terms is between a waw and a yod. The understanding of "iniquity" fits the immediate context best (cf. vv. 8,11), however, the NET Bible asserts that "eye" in this verse is parallel with "eye" in 4:10. This one's evil is pervasive in the land as YHWH's knowledge is pervasive in the land.

5:7 "lead cover" There are two views about the lead covered basket.

1. This could refer to a measuring stone used in commerce. This one was as heavy as lead. If this is so it strengthens the view that this vision concerns corrupt commerce and, thereby, fallen economic world systems (cf. Hos. 12:7; Amos 8:5; Micah 6:11).

2. The more likely interpretation is that the "lead" was for the purpose of security. Wickedness was isolated and contained and would be removed from the Promised Land. She tried to escape, but could not (cf. vv. 6-8).

 

5:7-8 "woman. . .Wickedness" Wickedness is a FEMININE NOUN (BDB 958, often used in contrast to righteousness. This is probably why it is personified as a woman (cf. Rev. 17:3-8,18). If the ephah is regular size, then this is a very small woman. Some see her as representing idolatry (cf. v. 11), which means this parallels 5:3-4. Wickedness will be removed from God's people and God's Promised Land.

5:8 "he threw her down" The woman tried to escape, but the angel forced her into the ephah. The context favors the symbol as sinful Jews (cf. 5:3-4).

The same VERB (BDB 1020, KB 1527, Hiphil IMPERFECT) is used to describe how the angel handled both the woman and the lead weight.

▣ "the lead weight on its opening" This is literally "mouth" (BDB 804), but here it refers to the lid of the ephah cage and not the woman's mouth.

5:9 "two women" Some see them as helpers of "wickedness" (cf. v. 11). Others see them as God's servants removing the wicked from the Promised Land, but because the word "wickedness" is FEMININE, so too, are these angels. These are the only female angels mentioned in all of the Bible.

▣ "the wind in their wings" Some relate "the wind" to the Spirit (cf. 4:6). The word can mean this in both Hebrew (BDB 924) and Greek, but it is probably referring to the proverbial lifting power of stork wings or their speed. Storks were known for their strength and carrying ability.

5:11 "to build a temple for her" This may be sarcasm or typology. The faithful, obedient Jews will have a rebuilt temple to worship YHWH, so will the idolatrous, unfaithful Jews have an apostate place of worship.

▣ "Shinar" This is an ancient name for Babylon (BDB 1042, cf. Gen. 10:10; 11:2,4; 14:1; Isa. 11:11,13-14; 47; Jer. 50-51; Dan. 1:2; Rev. 14:8; 16:19; 17:1-7), which is a biblical metaphor for evil. Many relate this to the exilic experience (cf. 2:6-7) and also to those Jews who did not return to Palestine!

▣ "she will be set" This means (BDB 628, KB 679 Hophal PERFECT) "set as an idol which cannot move." This is possibly a metaphor for the cleansing of the land of Palestine from idolatry and the setting of the stage for God's judgment of the empires of the Fertile Crescent.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Does this vision relate primarily to the future or the past?

2. Who is it addressing?

3. How is it related to the other visions? (Remember to try to relate all eight visions into one unified whole.)

4. To what temple does v. 11 refer?

 

Copyright © 2012 Bible Lessons International