Zechariah 6

The original text was written in the Hebrew language. This chapter is divided into 15 verses. Textual witnesses Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text, which includes the Codex Cairensis (from year 895), the Petersburg Codex of the Prophets (916), and Codex Leningradensis (1008). Fragments containing parts of this chapter were found among the Dead Sea Scrolls, that is, 4Q80 (4QXIIe; 75–50 BCE) with extant verses 1–5. There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; \mathfrak{G}B; 4th century), Codex Sinaiticus (S; BHK: \mathfrak{G}S; 4th century), Codex Alexandrinus (A; \mathfrak{G}A; 5th century) and Codex Marchalianus (Q; \mathfrak{G}Q; 6th century). ==Vision of the four chariots (verses 1–8)==

This section records the eighth (and final) vision in the series, which forms an inclusio with the first, referring to the pacifying of "the north country". This is the direction from which the majority of attacks on Israel had come (cf. references to the threat from the north in Jeremiah 1:14). Verse 5 :And the angel answered and said to me, “These are four spirits of heaven, who go out from their station before the Lord of all the earth." • "Spirits of heaven": or "winds of heaven" (MEV). The Hebrew word for "spirit" may also mean "wind" or "breath", depending on the context (cf. ASV, NRSV, CEV "the four winds of heaven"). ==The command to crown Joshua (verses 9–15)==

Following the final vision, the remaining verses in this chapter close the "vision cycle" by describing the crowning of Joshua the High Priest as a 'messianic' leader. Zerubbabel, the governor and temple-builder, and Joshua are referred to together in the prophecies of Zechariah's contemporary Haggai, and both have been the subject of earlier references in Zechariah. Larkin suggests that Zerubbabel would have been included here originally and his name has been "blatantly" removed during the evolution of the text, leaving only the name of Joshua. The editors of the Jerusalem Bible argue that Joshua's name replaced that of Zerubbabel in the original text once the high priests had become the leaders of the Jewish community: see High Priest of Israel#Late Second Temple. Verse 10 :Take from the exiles Heldai, Tobijah, and Jedaiah, who have arrived from Babylon, and go the same day to the house of Josiah, the son of Zephaniah. The prophet is to take "an offering" from these returning exiles. Some translations refer to Heldai as "Helem" in verse 14. Verse 11 :Then take silver and gold, and make crowns, ::and set them upon the head of Joshua the son of Josedech, the high priest; • "Silver and gold": A part of what was brought from Babylon or the contributions from the Jews in the diaspora, the kings and princes in the area (see , etc.; , etc.).) is never called a crown, but what to be set on Joshua's head is a royal crown. Verse 12 : And speak unto him, saying, Thus speaketh the Lord of hosts, saying, :: Behold the man whose name is The Branch; ::: and he shall grow up out of his place, ::: and he shall build the temple of the Lord: • "Behold, the man" (, ): This phrase is used in a speech to draw attention to someone different from the one in conversation (, ; ; cf. ), so Joshua here is not the Branch (the Sprout figure), but that figure is 'accessible and approaching' the scene. Pilate spoke similar words regarding Jesus, "Behold the man" (John 19:5). • "Grow up out": from the Hebrew verb , '''', to "sprout out", ==See also==