Zechariah Chapter 3 verse 9 Holy Bible

ASV Zechariah 3:9

For, behold, the stone that I have set before Joshua; upon one stone are seven eyes: behold, I will engrave the graving thereof, saith Jehovah of hosts, and I will remove the iniquity of that land in one day.
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BBE Zechariah 3:9

For see, the stone which I have put before Joshua; on one stone are seven eyes: see, the design cut on it will be my work, says the Lord of armies, and I will take away the sin of that land in one day.
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DARBY Zechariah 3:9

For behold, the stone that I have laid before Joshua -- upon one stone are seven eyes; behold, I will engrave the graving thereof, saith Jehovah of hosts, and I will remove the iniquity of this land in one day.
read chapter 3 in DARBY

KJV Zechariah 3:9

For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.
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WBT Zechariah 3:9


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WEB Zechariah 3:9

For, behold, the stone that I have set before Joshua; on one stone are seven eyes: behold, I will engrave the engraving of it,' says Yahweh of Hosts, 'and I will remove the iniquity of that land in one day.
read chapter 3 in WEB

YLT Zechariah 3:9

For lo, the stone that I put before Joshua, On one stone `are' seven eyes, Lo, I am graving its graving, An affirmation of Jehovah of Hosts, And I have removed the iniquity of that land in one day.
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Pulpit Commentary

Pulpit CommentaryVerse 9. - For behold. This gives the reason why the "Branch" is brought forth; the Church is to be firmly established and all iniquity to be abolished. The stone that I have laid (set) before Joshua. In the vision a stone is seen lying at the feet of Joshua, either the foundationstone of the temple, say the commentators, or the cornerstone, or the coping; or, as the Talmud testifies, a stone that rose some three fingers' measure above the ground, and upon which the high priest used to set the censer of incense. But it was more probably none of these, but some rough, unhewed block, not yet polished or fitted into its place. What does it represent? Many critics of note answer at once, the Messiah. He who was above called "Branch" is now called the "Stone." And certainly this term in applied unto him in prophetical language, as in Isaiah 28:16; Psalm 118:22; and references are made to the appellation is the New Testament as to a well known title, e.g. Matthew 21:42; Ephesians 2:20. But there are objections to taking this as the primary sense. As Knabenbauer points out, it is not likely that in one verse the Lord's Servant Branch is said to be destined to be brought forth, and in the next the same is called the stone which is set before Joshua and has to be graven by a hand Divine. Besides, if both terms mean Messiah, we have the very lame conclusion: I will bring Messiah because I have already placed him before Joshua. The stone, too, is represented as somewhat under the management of Joshua, and needing graving and polishing, neither of which facts apply to the Messiah. Putting out of sight other interpretations which are all more or less inadmissible, we shall be safest in considering the stone to represent the theocracy, the spiritual kingdom of Israel, now indeed lying imperfect and unpolished before Joshua, but ordained to become beautiful and extensive and admirable. So Daniel (Daniel 2:35, 45) speaks of the stone cut out of the mountains without hands, which filled the whole earth, a figure of the Church and kingdom of God, small in its beginning, but in the end establishing its rule over the world. Upon one stone; LXX., ἐπὶ τὸν λίθον τὸν ἕνα, "upon the one stone." The stone is termed "one" in contrast with the number seven that follows. Shall be (are) seven eyes. Upon this stone the eyes of God are directed in watchful care (comp. Zechariah 4:10; and for the phrase, see 1 Kings 8:29; Psalm 33:18; Psalm 34:15; Jeremiah 39:12). "Seven" is the number of perfection, and may denote here the infinite care which God takes of his Church, even as St. John in the Revelation (Revelation 1:4; Revelation 5:6) beheld the Lamb "having seven eyes, which are the seven Spirits of God sent forth into all the earth." The expression is metaphorical, and we are not to suppose, with Ewald, that the eyes were graven on the stone, or that Zechariah derived his notion from the tenets of Zoroaster or the degrees of rank in the Persian court. There may be an allusion to the seven gifts of the Spirit with which Messiah is anointed (Isaiah 11:2), and which animate and strengthen his body, the Church. I will engrave the graving thereof. As God engraved the tables of the Law (Exodus 32:16). I will out and polish this rough stone to fit it for its place in the temple. The verb is used of the bold engraving and ornamentation of stonework, the finishing which it undergoes to perfect its preparation (comp. 1 Kings 7:36; 2 Chronicles 2:7; 2 Chronicles 3:7). Those who regard the stone as typifying the Messiah, see in this clause an intimation of the Passion of Christ, who "was wounded for our transgressions." The LXX. has, "I dig a trench," which Jerome explains of the wounds of Christ on the cross. I will remove the iniquity of that land. The shaping of the stone involves the bestowal of purity and holiness. God will pardon the inhabitants of the land of Israel, and make them a holy nation (Jeremiah 33:7, 8). But the promise stretches far beyond the limits primarily assigned to it. In one day. The day when Christ died for the sins of men. There is an allusion to the great Day of Atonement, when the high priest went once a year into the holy of holies with the blood of sacrifice. This, however, was an imperfect reconciliation, and had to be repeated annually. "But Christ being come an High Priest of the good things to come... through his own blood entered in once for all (ἐφάπαξ) into the holy place, having obtained eternal redemption Now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself" (Hebrews 9:11-26; comp. Hebrews 7:27; Hebrews 10:10).

Ellicott's Commentary