3:1 Next I saw Joshua the high priest 1 standing before the angel of the Lord, with Satan 2 standing at his right hand to accuse him. 3:2 The Lord 3 said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, 4 rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3:3 Now Joshua was dressed in filthy clothes 5 as he stood there before the angel. 3:4 The angel 6 spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you 7 in fine clothing.” 3:5 Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby. 3:6 Then the angel of the Lord exhorted Joshua solemnly: 3:7 “The Lord who rules over all says, ‘If you live 8 and work according to my requirements, you will be able to preside over my temple 9 and attend to my courtyards, and I will allow you to come and go among these others who are standing by you. 3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you 10 are a symbol that I am about to introduce my servant, the Branch. 11 3:9 As for the stone 12 I have set before Joshua – on the one stone there are seven eyes. 13 I am about to engrave an inscription on it,’ says the Lord who rules over all, ‘to the effect that I will remove the iniquity of this land in a single day. 14
1 sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445
2 tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.
5 sn The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.
7 tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”
8 tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the
9 sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.
10 tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.
13 tn Some understand the Hebrew term עַיִן (’ayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.
14 sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the