Zechariah 14:4
Parallel Verses
English Standard Version
On that day his feet shall stand on the Mount of Olives that lies before Jerusalem on the east, and the Mount of Olives shall be split in two from east to west by a very wide valley, so that one half of the Mount shall move northward, and the other half southward.

King James Bible
And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.

American Standard Version
And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east; and the mount of Olives shall be cleft in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.

Douay-Rheims Bible
And his feet shall stand in that day upon the mount of Olives, which is over against Jerusalem toward the east: and the mount of Olives shall be divided in the midst thereof to the east, and to the west with a very great opening, and half of the mountain shall be separated to the north, and half thereof to the south.

English Revised Version
And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.

Webster's Bible Translation
And his feet will stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst of it towards the east and towards the west, and there shall be a very great valley; and half of the mountain shall remove towards the north, and half of it towards the south.

Zechariah 14:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In this and the following visions the prophet is shown the future glorification of the church of the Lord. Zechariah 3:1. "And he showed me Joshua the high priest standing before the angel of Jehovah, and Satan stood at his right hand to oppose him. Zechariah 3:2. And Jehovah said to Satan, Jehovah rebuke thee, O Satan; and Jehovah who chooseth Jerusalem rebuke thee. Is not this a brand saved out of the fire? Zechariah 3:3. And Joshua was clothed with filthy garments, and stood before the angel. Zechariah 3:4. And he answered and spake to those who stood before him thus: Take away the filthy garments from him. And he said to him, Behold, I have taken away thy guilt from thee, and clothe thee in festal raiment. Zechariah 3:5. And I said, Let them put a clean mitre upon his head. Then they put the clean mitre upon his head, and clothed him with garments. And the angel of Jehovah stood by." The subject to ויּראני is Jehovah, and not the mediating angel, for his work was to explain the visions to the prophet, and not to introduce them; nor the angel of Jehovah, because he appears in the course of the vision, although in these visions he is sometimes identified with Jehovah, and sometimes distinguished from Him. The scene is the following: Joshua stands as high priest before the angel of the Lord, and Satan stands at his (Joshua's) right hand as accuser. Satan (hassâtân) is the evil spirit so well known from the book of Job, and the constant accuser of men before God (Revelation 12:10), and not Sanballat and his comrades (Kimchi, Drus., Ewald). He comes forward here as the enemy and accuser of Joshua, to accuse him in his capacity of high priest. The scene is therefore a judicial one, and the high priest is not in the sanctuary, the building of which had commenced, or engaged in supplicating the mercy of the angel of the Lord for himself and the people, as Theodoret and Hengstenberg suppose. The expression עמד לפני furnishes no tenable proof of this, since it cannot be shown that this expression would be an inappropriate one to denote the standing of an accused person before the judge, or that the Hebrew language had any other expression for this. Satan stands on the right side of Joshua, because the accuser was accustomed to stand at the right hand of the accused (cf. Psalm 109:6). Joshua is opposed by Satan, however, not on account of any personal offences either in his private or his domestic life, but in his official capacity as high priest, and for sins which were connected with his office, or for offences which would involve the nation (Leviticus 4:3); though not as the bearer of the sins of the people before the Lord, but as laden with his own and his people's sins. The dirty clothes, which he had one, point to this (Zechariah 3:3).

But Jehovah, i.e., the angel of Jehovah, repels the accuser with the words, "Jehovah rebuke thee;... Jehovah who chooseth Jerusalem."

(Note: The application made in the Epistle of Jude (Jde 1:9) of the formula "Jehovah rebuke thee," namely, that Michael the archangel did not venture to execute upon Satan the κρίσις βλασφημίας, does not warrant the conclusion that the angel of the Lord places himself below Jehovah by these words. The words "Jehovah rebuke thee" are a standing formula for the utterance of the threat of a divine judgment, from which no conclusion can be drawn as to the relation in which the person using it stood to God. Moreover, Jude had not our vision in his mind, but another event, which has not been preserved in the canonical Scriptures.)

The words are repeated for the sake of emphasis, and with the repetition the motive which led Jehovah to reject the accuser is added. Because Jehovah has chosen Jerusalem, and maintains His choice in its integrity (this is implied in the participle bōchēr). He must rebuke Satan, who hopes that his accusation will have the effect of repealing the choice of Jerusalem, by deposing the high priest. For if any sin of the high priest, which inculpated the nation, had been sufficient to secure his removal or deposition, the office of high priest would have ceased altogether, because no man is without sin. גּער, to rebuke, does not mean merely to nonsuit, but to reprove for a thing; and when used of God, to reprove by action, signifying to sweep both him and his accusation entirely away. The motive for the repulse of the accuser is strengthened by the clause which follows: Is he (Joshua) not a brand plucked out of the fire? i.e., one who has narrowly escaped the threatening destruction (for the figure, see Amos 4:11). These words, again, we most not take as referring to the high priest as an individual; nor must we restrict their meaning to the fact that Joshua had been brought back from captivity, and reinstated in the office of high priest. Just as the accusation does not apply to the individual, but to the office which Joshua filled, so do these words also apply to the supporter of the official dignity. The fire, out of which Joshua had been rescued as a brand, was neither the evil which had come upon Joshua through neglecting the building of the temple (Koehler), nor the guilt of allowing his sons to marry foreign wives (Targ., Jerome, Rashi, Kimchi): for in the former case the accusation would have come too late, since the building of the temple had been resumed five months before (Haggai 1:15, compared with Zechariah 1:7); and in the latter it would have been much too early, since these misalliances did not take place till fifty years afterwards. And, in general, guilt which might possibly lead to ruin could not be called a fire; still less could the cessation or removal of this sin be called deliverance out of the fire. Fire is a figurative expression for punishment, not for sin. The fire out of which Joshua had been saved like a brand was the captivity, in which both Joshua and the nation had been brought to the verge of destruction. Out of this fire Joshua the high priest had been rescued. But, as Kliefoth has aptly observed, "the priesthood of Israel was concentrated in the high priest, just as the character of Israel as the holy nation was concentrated in the priesthood. The high priest represented the holiness and priestliness of Israel, and that not merely in certain official acts and functions, but so that as a particular Levite and Aaronite, and as the head for the time being of the house of Aaron, he represented in his own person that character of holiness and priestliness which had been graciously bestowed by God upon the nation of Israel." This serves to explain how the hope that God must rebuke the accuser could be made to rest upon the election of Jerusalem, i.e., upon the love of the Lord to the whole of His nation. The pardon and the promise do not apply to Joshua personally any more than the accusation; but they refer to him in his official position, and to the whole nation, and that with regard to the special attributes set forth in the high priesthood - namely, its priestliness and holiness. We cannot, therefore, find any better words with which to explain the meaning of this vision than those of Kliefoth. "The character of Israel," he says, "as the holy and priestly nation of God, was violated - violated by the general sin and guilt of the nation, which God had been obliged to punish with exile. This guilt of the nation, which neutralized the priestliness and holiness of Israel, is pleaded by Satan in the accusation which he brings before the Maleach of Jehovah against the high priest, who was its representative. A nation so guilty and so punished could no longer be the holy and priestly nation: its priests could no longer be priests; nor could its high priests be high priests any more. But the Maleach of Jehovah sweeps away the accusation with the assurance that Jehovah, from His grace, and for the sake of its election, will still give validity to Israel's priesthood, and has already practically manifested this purpose of His by bringing it out of its penal condition of exile."

After the repulse of the accuser, Joshua is cleansed from the guilt attaching to him. When he stood before the angel of the Lord he had dirty clothes on. The dirty clothes are not the costume of an accused person (Drus., Ewald); for this Roman custom was unknown to the Hebrews. Dirt is a figurative representation of sin; so that dirty clothes represent defilement with sin and guilt (cf. Isaiah 64:5; Isaiah 4:4; Proverbs 30:12; Revelation 3:4; Revelation 7:14). The Lord had indeed refined His nation in its exile, and in His grace had preserved it from destruction; but its sin was not thereby wiped away. The place of grosser idolatry had been taken by the more refined idolatry of self-righteousness, selfishness, and conformity to the world. And the representative of the nation before the Lord was affected with the dirt of these sins, which gave Satan a handle for his accusation. But the Lord would cleanse His chosen people from this, and make it a holy and glorious nation. This is symbolized by what takes place in Zechariah 3:4 and Zechariah 3:5. The angel of the Lord commands those who stand before Him, i.e., the angels who serve Him, to take off the dirty clothes from the high priest, and put on festal clothing; and then adds, by way of explanation to Joshua, Behold, I have caused thy guilt to pass away from thee, that is to say, I have forgiven thy sin, and justified thee (cf. 2 Samuel 12:13; 2 Samuel 24:10), and clothe thee with festal raiment. The inf. abs. halbēsh stands, as it frequently does, for the finite verb, and has its norm in העברתּי (see at Haggai 1:6). The last words are either spoken to the attendant angels as well, or else, what is more likely, they are simply passed over in the command given to them, and mentioned for the first time here. Machălâtsōth, costly clothes, which were only worn on festal occasions (see at Isaiah 3:22).; They are not symbols of innocence and righteousness (Chald.), which are symbolized by clean or white raiment (Revelation 3:4; Revelation 7:9); nor are they figurative representations of joy (Koehler), but are rather symbolical of glory. The high priest, and the nation in him, are not only to be cleansed from sin, and justified, but to be sanctified and glorified as well.

Zechariah 14:4 Parallel Commentaries

Treasury of Scripture Knowledge

his feet.

Zechariah 14:7 But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass...

Ezekiel 11:23 And the glory of the LORD went up from the middle of the city, and stood on the mountain which is on the east side of the city.

Ezekiel 43:2 And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters...

Acts 1:11,12 Which also said, You men of Galilee, why stand you gazing up into heaven? this same Jesus, which is taken up from you into heaven...

cleave.

Zechariah 4:7 Who are you, O great mountain? before Zerubbabel you shall become a plain: and he shall bring forth the headstone thereof with shoutings...

Isaiah 64:1,2 Oh that you would rend the heavens, that you would come down, that the mountains might flow down at your presence...

Micah 1:3,4 For, behold, the LORD comes forth out of his place, and will come down, and tread on the high places of the earth...

Nahum 1:5,6 The mountains quake at him, and the hills melt, and the earth is burned at his presence, yes, the world, and all that dwell therein...

Habakkuk 3:6 He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered...

Mark 11:23 For truly I say to you, That whoever shall say to this mountain, Be you removed, and be you cast into the sea...

a very.

Zechariah 14:10 All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place...

Joel 3:12-14 Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about...

half of the.

Ezekiel 47:1-12 Afterward he brought me again to the door of the house; and, behold, waters issued out from under the threshold of the house eastward...

Cross References
Isaiah 64:1
Oh that you would rend the heavens and come down, that the mountains might quake at your presence--

Isaiah 64:2
as when fire kindles brushwood and the fire causes water to boil-- to make your name known to your adversaries, and that the nations might tremble at your presence!

Ezekiel 11:23
And the glory of the LORD went up from the midst of the city and stood on the mountain that is on the east side of the city.

Ezekiel 38:20
The fish of the sea and the birds of the heavens and the beasts of the field and all creeping things that creep on the ground, and all the people who are on the face of the earth, shall quake at my presence. And the mountains shall be thrown down, and the cliffs shall fall, and every wall shall tumble to the ground.

Ezekiel 47:1
Then he brought me back to the door of the temple, and behold, water was issuing from below the threshold of the temple toward the east (for the temple faced east). The water was flowing down from below the south end of the threshold of the temple, south of the altar.

Micah 1:3
For behold, the LORD is coming out of his place, and will come down and tread upon the high places of the earth.

Micah 1:4
And the mountains will melt under him, and the valleys will split open, like wax before the fire, like waters poured down a steep place.

Jump to Previous
Cleave Cleft East Feet Great Half Jerusalem Making Midst Mount Mountain Move North Olives Remove South Split Stand Thereof Towards Valley West
Jump to Next
Cleave Cleft East Feet Great Half Jerusalem Making Midst Mount Mountain Move North Olives Remove South Split Stand Thereof Towards Valley West
Links
Zechariah 14:4 NIV
Zechariah 14:4 NLT
Zechariah 14:4 ESV
Zechariah 14:4 NASB
Zechariah 14:4 KJV

Zechariah 14:4 Bible Apps
Zechariah 14:4 Biblia Paralela
Zechariah 14:4 Chinese Bible
Zechariah 14:4 French Bible
Zechariah 14:4 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Zechariah 14:3
Top of Page
Top of Page