• Zec 1:21 - c/m: FRAY: terrify

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• Zec 4:1-14 - exegetical commentary

  Harper's Bible Commentary: (edited by James Luther Mays, NY: Harper and Row, 1988)

  Fifth Vision. In this vision, interrupted in the middle by an oracle (4:6-10a), Zechariah reports his vision of a golden lampstand, a type of lampstand attested to by archaeological discovery. It is not the classic Jewish menorah, but a bowl with seven pinched or indented spouts. Above it stand two trees that presumably provide the lamp with olive oil. The seven spouts symbolize Yahweh’s all-searching and beneficent eyes. The two trees or “sons of oil” no doubt refer to the two leaders of the postexilic community, the civil leader and the high priest. The imagery here does not seem to be that of anointing. Rather the writer emphasizes the interrelationship between the lamp, which symbolizes the divine presence, and the trees, which symbolize human leadership in the restored community. There is something of an innate, divine-human connection as symbolized by the trees, which provide oil for the lamp, and the lamp, which provides the light for the trees. This vision suggests a rather specific form of leadership structure for the restored community, namely, civil and priestly leaders who depend upon Yahweh for their power.

  Interpreter's One Volume Commentary on the Bible (edited by Charles M. Laymon, NY: Abingdon Press, 1971, p. 506):

  Fifth vision: The Golden Lampstand. Joshua and Zerubbabel as priest and prince of the revived community share side by side the power of the presence of God. In the vision they are symbolized by two olive trees on either side of the lampstand, with seven lamps which are the eyes of the Lord (vs. 10b). This light does not simply illuminate; it sees. (vs. 10b). It is not limited to the sanctuary; it covers the face of the earth (vs. 10b)... The oil used in the lamp, representative of spirit, coincides with the opening of the oracle to Zerubbabel: "Not by might, nor by power, by by my Spirit" (vs. 6b).

  4:2-4. Precisely how the lampstand appeared is impossible to determine. The lamps are containers with spouts or lips to hold the wick; the large bowl on the top contains a supply of oil for all 7 lamps and probably is connected to them by 7 pipes (vs. 2). The two olive trees are on either side of the lampstand. Apparently these (vs. 4) refers to the lamps, for Zech. asks about the trees subsequently (vs. 11).

  4:6a, 10b-14... Note that the lamps are the eyes of the Lord, which range through the whole earth. In Hebrew thought, for God to see was to control and provide (cf. Pss. 73:11; 139:1-12)... The two anointed (lit. "sons of oil") are generally thought to be Joshua and Zerubbabel (cf. Rev. 11:1-13).

  Oracle to Zerubbabel (4:6b-10a). The purppose of this oracle is to encourage Zerubabel to complete the temple. Success in spite of overwhelming odds demonstrates the enabling Presence (vs. 9b)...

  Haggai, Zechariah, Malachi: An Introduction and Commentary (by Joyce Baldwin, London: Inter-Varsity Press, 1972, p. 119-125):

  ...The main purpose of this vision .. is to encourage the two leaders, Joshua and Zerubbabel, with a reminder of God's resources, and to vindicate them in the eyes of the community.

  6... Temple building, already in hand, will be completed, but not by might (Heb. hayil), that is military strength, human prowess, such as the 'army' of workers Soloman had to enable him to build (1Ki. 5:13-18), nor by power (Heb. koah), a word used for the 'strength) of load-carriers in Nehemiah 4:10. Looked at from a human point of view the manpower available was inadequate for the task. But by my spirit (Heb. ruah), says the Lord of hosts. It was the breath (ruah) of the Lord that worked in creation (Gn. 1:2), and that opened the Red Sea and closed it again (Ex. 15:8, 10; 2 Sa. 22:16). In Ezekiel's vision (37:1-14) the wind (ruah) brought a dead people to life. Was such intervention needed in order to complete the building of the Temple? Yes, because the work, and the way it was done, and the provision of material resources as well as the finished building, were all a witness to God, the Lord of hosts. Only if His Spirit governs every detail can service be glorifying to Him.

  11,12... The 'gold could be interpreted as the self-giving of Joshua and Zerubbabel on behalf of the community, but this is nearer to twentieth century thingking than to biblical teaching. Probably RSV is correct in taking it to mean golden oil.

  13,14. These are the two anointed (Heb. 'sons of oil'). By analogy with other uses of the idiom 'son of', the meaning is 'full of oil'; the reference is to the anointing of kings and priests, using imagery suggested by the vision. The two 'anointed' were Joshua and Zerubbabel...

  The lampstand represents not the Lord but the witness of the Temple and the Jewish community to Him. In this way the vision is interpreted simply and coherently. Joshua and Zerubbabel wait on the unseen Lord, who is the source of their authority and power. They in tnrun give themselves to build both the Temple and the community; by daily life and worship the whole people is to be a light to others... Two 'messiahs' or anointed ones have their roles co-ordinated; neither is adequate without the other. They are equal in dignity and importance... The people of Qumran expected two messiahs, one priestly and one Davidic, but the two functions were to be brought together in the person and work of Christ.

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• Zec 9:17 - c/m: CORN: grain

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• Zec 12:10 - a/r: UPON ME or: upon him

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• Zec 14:21 - c/m: SEETHE: boil