Zechariah 6 9

Zechariah 6:9 kjv

And the word of the LORD came unto me, saying,

Zechariah 6:9 nkjv

Then the word of the LORD came to me, saying:

Zechariah 6:9 niv

The word of the LORD came to me:

Zechariah 6:9 esv

And the word of the LORD came to me:

Zechariah 6:9 nlt

Then I received another message from the LORD:

Zechariah 6 verses

Zechariah 6 9 Meaning

The Lord commanded, "Take from the exiles, from Heldai, Tobijah, and Jedaiah, who have arrived from Babylon, and go this same day to the house of Josiah the son of Zephaniah. Say to them, 'Take silver and gold, and make a crown, and set it on the head of Jeshua the son of Jehozadak, the high priest. Tell him this is what the Lord of Hosts says: Behold, a man whose name is the Branch will sprout from himself, and he will build the temple of the Lord. It is he who shall build the temple of the Lord and shall bear the glory and sit on his throne, and he shall be a priest on his throne, and there shall be a long-lasting peace between the two.'"

Zechariah 6 9 Context

Zechariah chapter 6 is the conclusion of Zechariah's second prophetic vision series. Following the vivid imagery of chariots going to the north and south, this chapter pivots to a significant commissioning and prophetic declaration. The passage directly concerns the immediate rebuilding of the Temple under Zerubbabel and Joshua the high priest, symbolizing a restoration of Davidic and priestly authority. However, it swiftly transcends this immediate context by pointing forward to a future kingly and priestly Messiah, known as "the Branch." This prophecy is deeply rooted in the history of Israel, particularly the covenant with David and the promises of a lasting dynasty and righteous rule. It addresses the aspirations and faith of the returned exiles, assuring them of divine oversight and future salvation. The crowned figure, symbolizing both royal and priestly roles, clearly prefigures Jesus Christ, who fulfills both. The historical backdrop involves the post-exilic period in Jerusalem, where Zerubbabel, a descendant of David, was governor, and Joshua, the high priest, led the religious restoration.

Zechariah 6 9 Word Analysis

• "And": This is the Hebrew conjunction "waw" (וְ - ve), a fundamental connector used extensively in Hebrew to link clauses and sentences, indicating sequence, cause, or addition. Here, it links the commanding voice of the Lord to the specific action to be taken.

• "take": ( Hebrew: קַח - kakh) The imperative form of the verb "to take." It denotes a direct command to seize or receive something.

• "from": ( Hebrew: מֵאֵת - me'et) Indicates origin or source, specifying where the items or persons are to be taken from.

• "the exiles": ( Hebrew: הַגּוֹלָה - haggōlāh) Refers to those who have returned from Babylonian exile. The definite article "ha" signifies a specific group, those who have come back to the land.

• "from": ( Hebrew: מֵאֵת - me'et) Repeated for emphasis and specificity, further identifying the individuals within the group of returnees.

• "Heldai": ( Hebrew: חֶלְדַּי - Kheldai) A proper noun, a personal name. While not elaborated on in scripture, the context implies individuals contributing to the effort, possibly representing the community of returnees.

• "Tobijah": ( Hebrew: טֹבִיָּה - Tōbiyyāh) Another personal name. These names likely represent specific individuals from the exiled community who are now present and can participate in this significant act.

• "and": ( Hebrew: וְ - ve) The conjunction "waw" again, linking the names together.

• "Jedaiah": ( Hebrew: יְדַעְיָה - Yed‘yāh) A third personal name, signifying completion of the group. The names themselves often have meanings related to God (e.g., Tobijah means "Yah is good," Jedaiah means "Yah knows").

• "who have come from Babylon": ( Hebrew: הַבָּאִים - habbā’īm) This participial phrase ("who have come") qualifies the preceding names, indicating their recent arrival from exile and their present availability.

• "and": ( Hebrew: וְ - ve) Connecting this phrase to the next command.

• "go": ( Hebrew: בֹּא - bo') An imperative verb meaning "go" or "come," here indicating movement toward a specific destination.

• "you": ( Hebrew: אַתֶּם - 'at‧tem) The plural "you," referring to the recipients of the command, likely the prophet and those assisting him.

• "this day": ( Hebrew: בַּיּוֹם הַזֶּה - bayyōm hazzh/zeh) Emphasizes immediacy and urgency.

• "into": ( Hebrew: אֶל - 'el) A preposition indicating direction towards.

• "the house": ( Hebrew: בֵּית - beit) "House," referring to a dwelling, but in this context, likely signifies the residence or official place of.

• "of Josiah": ( Hebrew: יוֹשִׁיָּה - Yōṣīyyāh) A proper noun, Josiah. This indicates the specific location for the ceremony.

• "son": ( Hebrew: בֶּן - ben) Denotes lineage.

• "of Zephaniah": ( Hebrew: צְפַנְיָה - Tsfanyah) Another proper noun, Zephaniah. This establishes Josiah's paternal lineage. The name Zephaniah itself means "Yah has concealed."

• "And": ( Hebrew: וְ - ve) Connecting the preceding part of the command to the next action.

• "take": ( Hebrew: קַח - kakh) Another imperative, referring to the procurement of materials.

• "silver": ( Hebrew: כֶּסֶף - kesef) Refers to the precious metal silver.

• "and": ( Hebrew: וְ - ve) Conjunction.

• "gold": ( Hebrew: זָהָב - zāhāv) Refers to the precious metal gold. The combination of silver and gold indicates the richness and honor due to the act.

• "and": ( Hebrew: וְ - ve) Conjunction.

• "make": ( Hebrew: עֲשֵׂה - ‘aseh) The imperative form of "to make" or "to do."

• "crowns": ( Hebrew: עֲטָרֹת - ‘atārot) The plural of "crown." This might imply a multi-part crown, or perhaps refers to one crown intended to represent multifaceted authority.

• "and": ( Hebrew: וְ - ve) Conjunction.

• "set": ( Hebrew: שִׂים - sīm) The imperative verb "to put" or "to set," implying placement.

• "it": ( Hebrew: אֹתָם - ōtām) Refers back to the crowns (though the Hebrew verb implies singular placement, thus perhaps "the crown" understood as one composite crown or one from the set).

• "upon": ( Hebrew: עַל - ‘al) Preposition indicating position on top of.

• "the head": ( Hebrew: רֹאשׁ - rōš) "Head," the highest part of the body.

• "of Joshua": ( Hebrew: יֵשׁוּעַ - Yēšū‘a) The proper name Joshua, meaning "Yah is salvation." He is the High Priest at this time.

• "son": ( Hebrew: בֶּן - ben)

• "of Jehozadak": ( Hebrew: יְהוֹצָדָק - Yehōtsādāq) A proper name, Jehozadak, meaning "Yah is righteous." This anchors Joshua's lineage.

• "And": ( Hebrew: וְ - ve) Connects the action of crowning to the divine pronouncement.

• "speak": ( Hebrew: דַּבֵּר - dabbēr) The imperative verb meaning "speak."

• "and": ( Hebrew: וְ - ve) Conjunction.

• "say": ( Hebrew: אָמַר - ’āmār) The imperative verb meaning "say."

• "unto": ( Hebrew: אֶל - 'el) Preposition.

• "him": ( Hebrew: אֹתוֹ - ’ōthō) Refers to Joshua the high priest.

• "This": ( Hebrew: כֹּה - kōh) Adverb meaning "thus" or "so," introducing the message.

• "is": ( Hebrew: אָמַר - ’āmār) Implicit in the prophetic declaration.

• "says": ( Hebrew: אָמַר - ’āmār) "The LORD of hosts" (YHWH Sabaoth) - a title indicating God's supreme sovereignty over all the armies of heaven and earth.

• "the LORD": ( Hebrew: יְהוָה - YHWH) The covenant name of God.

• "of": ( Hebrew: צְבָאוֹת - Tsevā’ōt) "Hosts" or "armies."

• "Behold": ( Hebrew: הִנֵּה - hinnēh) An interjection drawing attention, meaning "lo," "behold," or "see."

• "man": ( Hebrew: אִישׁ - īš) A human being, man.

• "whose": ( Hebrew: אֲשֶׁר - ‘ăšer) Relative pronoun, "who" or "which."

• "name": ( Hebrew: שֵׁם - šēm)

• "is": ( Hebrew: שְׁמוֹ - šēmō) "his name."

• "the Branch": ( Hebrew: צֶמַח - tsemakh) The key Messianic title. It means "sprout," "offshoot," or "branch." This refers to something growing, often unexpectedly or from seemingly barren ground, symbolizing new life, hope, and fulfillment of God's promises. It directly evokes images of growth and a new beginning in the line of David.

• "from himself": ( Hebrew: מִתַּחְתָּיו - mittaḥṭāyw) Literally "from under himself" or "from beneath him." This unusual phrasing implies that the origin of the Branch is inherent in his being, not external, suggesting a divine, self-originating nature, or an emergence from obscurity that is intrinsic. It signifies an inherent potential and source of new life within him.

• "and": ( Hebrew: וְ - ve) Connective.

• "he": ( Hebrew: וּבָנָה - ūvānāh) Refers to the Branch.

• "shall build": ( Hebrew: יִבְנֶה - yivneh) Future tense of "to build," signifying a construction project.

• "the temple": ( Hebrew: הֵיכַל - heyḵāl) Temple, palace, or large building, here referring to the sanctuary.

• "of": ( Hebrew: יְהוָה - YHWH)

• "the Lord": ( Hebrew: יְהוָה - YHWH)

• "and": ( Hebrew: וְ - ve) Connective.

• "he": ( Hebrew: וְהוּא - *vehū')

• "shall bear": ( Hebrew: יִשָּׂא - yissā') "To bear," "to carry," often implying bearing honor, glory, or burden.

• "the glory": ( Hebrew: הַהֲדָר - haḥadār) Glory, majesty, splendor, splendor, dignity. This refers to divine radiance and royal magnificence.

• "and": ( Hebrew: וְ - ve) Connective.

• "he": ( Hebrew: וְיָשַׁב - veyāšav)

• "shall sit": ( Hebrew: יָשַׁב - yāšav) Future tense of "to sit."

• "upon": ( Hebrew: עַל - ‘al)

• "his throne": ( Hebrew: כִּסְלוֹ - kis'lō) "his throne," referring to the royal seat.

• "and": ( Hebrew: וְ - ve) Connective.

• "he": ( Hebrew: וְהָיָה - vehāyāh)

• "shall be": ( Hebrew: הָיָה - hāyāh) Future tense of "to be."

• "a priest": ( Hebrew: כֹּהֵן - kōhēn) Priest. This is significant because it's not Joshua's role but the Branch's.

• "upon": ( Hebrew: עַל - ‘al)

• "his throne": ( Hebrew: כִּסְלוֹ - kis'lō) "his throne," linking the priestly role to royal authority.

• "and": ( Hebrew: וְ - ve) Connective.

• "the counsel": ( Hebrew: עֲצַת - ‘ătsāt) Counsel, plan, advice.

• "of": ( Hebrew: שָׁלוֹם - šālōm) "peace."

• "peace": ( Hebrew: שָׁלוֹם - šālōm) Peace, completeness, welfare, prosperity, salvation.

• "shall be": ( Hebrew: תִּהְיֶה - tihyeh) Future tense of "to be."

• "between": ( Hebrew: בֵּין - bēn)

• "the two": ( Hebrew: שְׁנֵיהֶם - šnēhē m) "the two of them." This refers to the priestly and royal offices, now united in the Branch.

Words-group by words-group analysis:

• "crown, and set it on the head of Joshua the son of Jehozadak, the high priest": This literal crowning of Joshua signifies restored order and the resumption of priestly duties after the exile, but within the prophetic scope, it also prefigures a greater High Priest. The silver and gold symbolize value and honor in this symbolic act.
• "Behold, a man whose name is the Branch": The title "the Branch" (Tsemakh) is a crucial Messianic term. It links to prophecies in Isaiah and Jeremiah, denoting a righteous king arising from David's line who will restore and rule justly.
• "will sprout from himself": This distinctive phrase (mittaḥṭāyw) highlights the inherent divine origin or self-sufficiency of the Branch, separating him from ordinary human succession. It emphasizes his unique authority.
• "he will build the temple of the Lord": This speaks of a new, superior temple construction, fulfilled by Christ in building the spiritual temple of His body (1 Corinthians 3:16; Ephesians 2:21-22), and later the heavenly sanctuary.
• "shall bear the glory and sit on his throne": This indicates ultimate kingly authority, dominion, and divine radiance, all aspects fulfilled in Jesus' ascension and reign.
• "he shall be a priest on his throne": This establishes the dual, inseparable roles of King and Priest, a characteristic prophecy fulfilled in Jesus Christ through His royal lineage (King) and His atoning sacrifice and ongoing intercession (Priest), as detailed in Hebrews.
• "there shall be a long-lasting peace between the two": This final clause underscores the unity and perfection of these combined roles in the Messiah, ensuring a permanent, divine peace (Shalom) that surpasses all earthly understanding, ruling over His restored people and creation. The "two" are understood as the kingly and priestly offices, reconciled and unified in Him.

Zechariah 6 9 Bonus Section

The Hebrew word for "Branch" (Tsemakh) is not merely a botanical term but carries strong connotations of flourishing life, new growth emerging from seemingly dead roots, and the fulfillment of divine promises in times of hardship. This echoes Old Testament themes of the Davidic covenant, which seemed irrevocably broken but was promised renewal. The inclusion of silver and gold for the crown is symbolic of immense value, wealth, and authority attributed to this future Messianic figure. The peculiar phrasing "from himself" (mittaḥṭāyw) can also be interpreted as pointing to Christ's virgin birth, His conception by the Holy Spirit (Matthew 1:18-25), emphasizing His unique, divinely sourced origin as the God-man. The fusion of royal and priestly authority in one figure anticipates Christ's unparalleled mediation, where He is both the sacrificed Lamb and the reigning King. The unity of these two offices, formerly distinct in Israel, signifies the complete and perfect restoration of God's kingdom and rule.

Zechariah 6 9 Commentary

Zechariah 6:9-15 delivers a profound prophetic oracle centered on the high priest Joshua and culminating in the revelation of "the Branch." The act of crowning Joshua symbolizes the restoration of leadership and priestly order following the Babylonian exile, an earthly anticipation of heavenly realities. However, the oracle immediately elevates this by identifying a future individual, "the Branch" (Tsemakh), who will perfectly embody and execute both kingly and priestly functions. This Messianic title, found also in Isaiah 4:2, 11:1 and Jeremiah 23:5, 33:15, directly points to Jesus Christ. He is the true "Branch" from the lineage of David who, despite His humble earthly origins, will build the spiritual temple of God (His church) and sit on an everlasting throne of Davidic kingship, bearing supreme glory. Crucially, Jesus fulfills the Melchizedekian priesthood (Hebrews 7), officiating as both King and Priest permanently "upon His throne," a role unattainable by earthly kings or priests alone. The "long-lasting peace" refers to the profound shalom Christ inaugurates, not merely an absence of conflict, but holistic well-being and divine reconciliation established through His finished work. The text thus presents a dual fulfillment: initial typological fulfillment in the post-exilic era, and ultimate, literal fulfillment in Jesus Christ.