Zechariah

wayyāšoḇ hammalʾāḵ haddōḇēr bî 'And the messenger who talked with me came again' (overlay hammalakh-haddover-bi-interpreting-messenger-zechariah; central malakh-yhwh-messenger): the interpreting messenger of the night visions (1:9 onward), distinct from the malʾaḵ YHWH of 1:11-12 and 3:1-6. ASV has 'the angel that talked with me'. wayəʿîrēnî kəʾîš ʾăšer-yēʿôr miššənāṯô 'and woke me, like a man who is woken out of his sleep': the prophet is roused as if from sleep. Chapter conventions: house-conventions-latter-prophets. No ASV edition of Zechariah is hosted in the library; the printed ASV (1901) was the comparison text.

Ketiv/Qere: the consonantal text has wyʾmr 'and he said', which would make the messenger answer his own question; the Qere wāʾōmar 'And I said' gives the prophet's reply and is translated (mt-qere-textual-policy-latter-prophets; ASV, NRSV, NJPS). mənôraṯ zāhāḇ kullāh 'a lampstand all of gold': a mənôrâ holds oil lamps, and 'lampstand' (2-kings-woh 4:10; NRSV, NJPS) replaces the draft's ASV 'candlestick' (menorah-lampstand-latter-prophets). The lampstand of the vision has a reservoir bowl (gullâ) on top and seven lamps. šiḇʿâ wəšiḇʿâ mûṣāqôṯ is literally 'seven and seven pipes', read distributively as seven to each lamp (ASV, NRSV), comparable to the multi-spouted lamps known from Iron Age pottery (overlay menorah-vision-gullah-nerot-zechariah-4; see the discussion in Meyers and Meyers, Haggai, Zechariah 1-8, AB 25B, 1987). The vision does not describe branches, unlike the tabernacle mənôrâ of Ex 25:31-36.

Wheel of Heaven reading (reception note, not a translation claim). The Book Which Tells the Truth (ch. 3), quoting 4:10, connects the seven 'eyes' with 'the seven-branched candlestick, whose meaning was lost', and reads that object as originally a console at the creators' headquarters with seven indicator lights linking them to their other bases and to a craft in orbit. The line renders mənôrâ by its lexical value, 'lampstand', describes the object of this vision as the Hebrew describes it, and makes no identification.

ûšnayim zêṯîm ʿālêhā 'and two olive trees by it' (ʿal 'beside', as in v14), one on each side of the bowl. The prophet's speech, opened in v2, closes here. The trees are explained only at vv11-14 (overlay menorah-vision-gullah-nerot-zechariah-4).

mâ-ʾēlleh ʾăḏōnî 'What are these, my lord?': ʾăḏōnî 'my lord' is the ordinary polite address to a superior, here the messenger (overlay hammalakh-haddover-bi-interpreting-messenger-zechariah).

The question-and-answer exchange (vv4-5, 11-13) is the teaching form of the night visions; the messenger answers only at v10b (overlay hammalakh-haddover-bi-interpreting-messenger-zechariah).

zeh dəḇar-YHWH ʾel-zərubbāḇel 'This is the word of YHWH to Zerubbabel', the governor of Judah who led the rebuilding of the temple (Hag 1:1; Ezra 3:8). The answer to the question of v4 is interrupted by an oracle to Zerubbabel (vv6b-10a) and resumes at v10b. lōʾ ḇəḥayil wəlōʾ ḇəḵōaḥ kî ʾim-bərûḥî 'Not by might, nor by power, but by my spirit': YHWH's rûaḥ is rendered lower-case 'spirit' (ruach-spirit-wind-breath-latter-prophets, as isaiah-woh 42:1; 44:3; NRSV, NJPS), replacing the draft's transliterated 'ruach', which followed the Kings and Ezekiel practice; the ASV has 'my Spirit'. The messenger's speech runs to the end of v7, with YHWH's word in single quotes inside it (house-conventions-latter-prophets); 'says YHWH of hosts' renders ʾāmar YHWH ṣəḇāʾôṯ.

mî-ʾattâ har-haggāḏôl 'Who are you, great mountain?': the mountain is the obstacle before Zerubbabel, perhaps the rubble of the ruined temple, which will become 'a plain'. wəhôṣîʾ ʾeṯ-hāʾeḇen hārōʾšâ 'and he shall bring out the top stone': either the capstone that completes the building or the 'first stone' of a foundation rite (both views are discussed in the commentaries, e.g. Meyers and Meyers, AB 25B; Petersen, Haggai and Zechariah 1-8, OTL, 1984). The line keeps the ASV (overlay lexical-cruxes-zechariah-4-5-9). təšuʾôṯ ḥēn ḥēn lāh 'with shoutings of "Grace, grace to it!"', a third level of quotation, is either a prayer for favor on the stone or the cry 'Beautiful, beautiful!'.

wayhî dəḇar-YHWH ʾēlay lēʾmōr 'And the word of YHWH came to me, saying:' (central davar-yhwh-prophetic-formula).

yəḏê zərubbāḇel yissəḏû habbayiṯ hazzeh 'The hands of Zerubbabel have laid the foundation of this house' (cf. Ezra 3:10; Hag 2:18), and his hands will finish it; the temple was completed in 515 BCE (Ezra 6:15). wəyāḏaʿtā kî-YHWH ṣəḇāʾôṯ šəlāḥanî ʾălêḵem 'and you shall know that YHWH of hosts has sent me to you', the prophet's validation formula (2:13, 15; 6:15; house-conventions-latter-prophets).

kî mî ḇaz ləyôm qəṭannôṯ 'For who has despised the day of small things?', the modest beginnings of the rebuilding (Hag 2:3). hāʾeḇen habbəḏîl 'the plummet': literally 'the stone, the tin', either a plumb weight or a tin foundation tablet (both views are discussed in the commentaries; see Meyers and Meyers, AB 25B); the ASV is kept (overlay lexical-cruxes-zechariah-4-5-9). wəśāmḥû 'They shall rejoice' has no kî; the ASV's 'For' is not rendered. YHWH's word to the prophet (vv8-10a) closes after 'Zerubbabel', and a new quotation opens for the messenger (cf. NRSV's paragraphing). šiḇʿâ-ʾēlleh ʿênê YHWH hēmmâ məšôṭəṭîm bəḵol-hāʾāreṣ 'These seven are the eyes of YHWH; they run to and fro through the whole earth': the messenger's answer to v4 resumes, and the seven lamps of v2 are explained as YHWH's eyes; the seven eyes on the stone of 3:9 are the same image (overlay shivah-elleh-ene-yhwh-seven-eyes-zechariah-4-10). The Polel of šûṭ with 'the eyes of YHWH' recurs at 2 Chr 16:9, 'throughout the whole earth', and hāʾāreṣ is rendered in that universal scope (eretz-earth-or-land-latter-prophets), replacing the draft's 'the whole land'.

Wheel of Heaven reading (reception note, not a translation claim). The Book Which Tells the Truth (ch. 3) quotes 4:10b ('Those seven; they are the eyes of Yahweh, which run to and fro through the whole earth') and reads it as evidence that the creators' bases were seven in number, linked to the console with seven lights that it sees behind the lampstand (see the note at v2). The line gives the seven only the identity the Hebrew gives them, 'the eyes of YHWH'.

mah-šənê hazzêṯîm hāʾēlleh 'What are these two olive trees ...?': the prophet repeats the unanswered half of his question. 'the lampstand' replaces the draft's 'candlestick' (menorah-lampstand-latter-prophets; overlay menorah-vision-gullah-nerot-zechariah-4).

šəttê šibbŏlê hazzêṯîm 'the two olive branches': šibbōleṯ is properly an ear of grain, here a fruit-laden cluster or branch. ṣantərôṯ is a hapax, 'spouts, pipes'. hammərîqîm mēʿălêhem hazzāhāḇ 'that empty the gold out of themselves': the 'gold' is the golden olive oil flowing to the lamps. The ASV supplies 'oil' in italics; the line translates the word that is there (overlay menorah-vision-gullah-nerot-zechariah-4).

wayyōʾmer ʾēlay lēʾmōr 'And he said to me': there is no wayyaʿan here, so the line does not add the ASV's 'answered', which renders ʿnh at vv4, 5, 11 and 12. The messenger repeats the question of v5 before answering at v14.

ʾēlleh šənê ḇənê-hayyiṣhār 'These are the two sons of fresh oil': yiṣhār is the fresh oil of the olive harvest (Num 18:12; Hag 1:11), not šemen, the oil of anointing, and the verb māšaḥ 'anoint' does not occur. The line translates the construct literally, replacing the draft's ASV 'the two anointed ones' (ASV margin 'sons of oil'; NJPS 'the two anointed dignitaries'; overlay bene-hayyitshar-sons-of-fresh-oil-zechariah-4-14; on yiṣhār see Rose, Zemah and Zerubbabel, JSOTSup 304, 2000). The two are usually identified with Zerubbabel and the high priest Joshua (chs. 3-4; 6:9-14); later interpretation read them as a royal and a priestly messiah (cf. 1QS 9:11) and as the 'two witnesses' of Rev 11:4. hāʿōmḏîm ʿal-ʾăḏôn kol-hāʾāreṣ 'who stand by the Lord of the whole earth': attendants of the divine council (1 Kgs 22:19). ʾăḏôn kol-hāʾāreṣ is a universal title (Josh 3:11, 13; Mic 4:13; Ps 97:5), hence 'earth' (eretz-earth-or-land-latter-prophets).

wāʾāšûḇ wāʾeśśāʾ ʿênay wāʾerʾeh 'Then again I lifted up my eyes and saw': šûḇ followed by a second verb expresses repetition (GKC §120d), as the ASV renders it; the KJV's 'Then I turned', which the canon's English quotes, takes it as a separate movement. wəhinnēh məḡillâ ʿāp̄â 'and behold, a flying scroll': məḡillâ is the rolled writing-sheet, 'scroll' under the corpus ruling (megillah-scroll-latter-prophets; ezekiel-woh 2:9; isaiah-woh 29:11), replacing the draft's ASV 'roll' (overlay megillah-afah-flying-scroll-zechariah-5). Chapter conventions: house-conventions-latter-prophets.

Wheel of Heaven reading (reception note, not a translation claim). The Book Which Tells the Truth (ch. 3) quotes 5:1-2 ('Then I turned, and lifted up mine eyes, and looked, and behold a flying roll ... the length thereof twenty cubits ... and the breadth thereof ten cubits') as 'the description of a flying craft', adding the dimensions in metres. The line renders məḡillâ ʿāp̄â 'a flying scroll', the object that v3 explains as a written curse, and gives it no other identity.

ʾorkāh ʿeśrîm bāʾammâ wəroḥbāh ʿeśer bāʾammâ 'its length is twenty cubits, and its breadth ten cubits', about 9 by 4.5 metres at the common cubit of about 45 cm. These are the dimensions of the porch of Solomon's temple (1 Kgs 6:3), which some commentators take as a sign that the curse goes out from the sanctuary. The line keeps the cubits (overlay megillah-afah-flying-scroll-zechariah-5; megillah-scroll-latter-prophets). The canon's quotation of this verse is noted at v1.

zōʾṯ hāʾālâ 'This is the curse': ʾālâ is the sworn sanction of a covenant (Deut 29:19-20), written on the scroll. It goes out 'over the face of the whole land' (central eretz), the land of Judah. mizzeh ... mizzeh 'on the one side ... on the other side' is usually taken of the two sides of the scroll, one for thieves and one for perjurers (ASV); others render 'from here'. niqqâ 'shall be cut off' (ASV; NRSV likewise 'cut off') is disputed: the verb nqh means 'be clean, be free (of guilt or punishment)', and some render 'has gone unpunished' (NJPS), in which case the curse is the remedy for crime that went unpunished. The line keeps the ASV (overlay megillah-afah-flying-scroll-zechariah-5).

hôṣēʾṯîhā nəʾum YHWH ṣəḇāʾôṯ 'I will send it out, declares YHWH of hosts' (house-conventions-latter-prophets). wəlānâ bəṯôḵ bêṯô wəḵillattû 'and it shall lodge in the midst of his house and shall consume it': the curse destroys the house of the thief and of the one who swears falsely by YHWH's name (Ex 20:7, 15; Lev 19:11-12), down to its timber and stones (cf. Lev 14:45). The messenger's explanation, opened in v3, closes here (overlay megillah-afah-flying-scroll-zechariah-5).

wayyēṣēʾ hammalʾāḵ haddōḇēr bî 'Then the messenger who talked with me went out' (overlay hammalakh-haddover-bi-interpreting-messenger-zechariah; central malakh-yhwh-messenger). The seventh vision (5:5-11) begins (overlay ephah-rishah-woman-in-the-ephah-zechariah-5).

zōʾṯ hāʾêp̄â hayyôṣēʾṯ 'This is the ephah that goes out': the ʾêp̄â is a dry measure of about 22 litres and the basket that holds it (overlay ephah-rishah-woman-in-the-ephah-zechariah-5). zōʾṯ ʿênām bəḵol-hāʾāreṣ 'This is their appearance in all the land': the MT has ʿênām 'their eye', rendered by its sense with the ASV; the Old Greek and Syriac read ʿăwōnām 'their iniquity' (NRSV), and the MT is kept (mt-qere-textual-policy-latter-prophets). 'the land' is Judah, from which the wickedness is removed (central eretz).

kikkar ʿōp̄ereṯ 'a talent of lead': a round lid of lead weighing a talent, lifted to show the woman inside. ʾiššâ ʾaḥaṯ yôšeḇeṯ 'a woman sitting' in the ephah (overlay ephah-rishah-woman-in-the-ephah-zechariah-5).

zōʾṯ hārišʿâ 'This is Wickedness': the Hebrew has the article, 'the wickedness'; the ASV's personified 'Wickedness' is kept, since the figure is a woman pushed back into the basket (overlay ephah-rishah-woman-in-the-ephah-zechariah-5). ʾeḇen hāʿōp̄ereṯ 'the weight of lead', literally 'the stone of lead', is the lid of v7, cast on the ephah's mouth.

šəttayim nāšîm yôṣəʾôṯ wərûaḥ bəḵanp̄êhem 'two women came out, and wind was in their wings': rûaḥ is physical wind and has no article in the Hebrew (ruach-spirit-wind-breath-latter-prophets; ASV 'the wind'). The masculine suffix on 'wings' (-hem) for the women is a common neutralization of gender. kəḵanp̄ê haḥăsîḏâ 'like the wings of a stork', a large migratory bird with broad wings (Lev 11:19; Jer 8:7). bên hāʾāreṣ ûḇên haššāmāyim 'between the earth and the skies': the merism for the whole space between ground and sky (cf. 1 Chr 21:16), rendered 'earth' in its cosmic scope (eretz-earth-or-land-latter-prophets) and 'skies' in the physical register (central shamayim), replacing the draft's 'the land' (overlay ephah-rishah-woman-in-the-ephah-zechariah-5). ezekiel-woh 8:3 has 'between the land and the skies' under its own convention.

Wheel of Heaven reading (reception note, not a translation claim). The Book Which Tells the Truth (ch. 3) quotes the verse ('there came out two women, and the wind was in their wings; for they had wings like the wings of a stork') and reads the two as female companions of the creators, equipped with autonomous flight suits, appearing for the first time. The line describes the two women only as the Hebrew does.

ʾānâ hēmmâ môliḵôṯ ʾeṯ-hāʾêp̄â 'Where are they taking the ephah?' (overlay hammalakh-haddover-bi-interpreting-messenger-zechariah).

liḇnôṯ-lāh ḇayiṯ bəʾereṣ šinʿār 'To build her a house in the land of Shinar': Shinar is the old name of Babylonia (Gen 10:10; 11:2; central eretz-shinar), and the 'house' is a temple. The edition prints lāh 'for her' with a rafe over the final he, marking the absence of the mappiq the suffix normally carries; the form is the third-feminine suffix and is translated 'for her' (mt-qere-textual-policy-latter-prophets). wəhûḵan wəhunnîḥâ šām ʿal-məḵunāṯāh 'and when it is prepared, she shall be set there on her own base': məḵunâ is the stand or pedestal of a cult object (cf. Ezra 3:3; 1 Kgs 7:27), so the wickedness is installed like an idol in Babylon, as the commentaries generally read it; ASV 'in her own place' (overlay ephah-rishah-woman-in-the-ephah-zechariah-5).

maśśāʾ 'An oracle' heads the two collections that close the book (9:1; 12:1) and the book of Malachi (Mal 1:1). It is rendered 'oracle' under the corpus ruling (massa-oracle-latter-prophets; isaiah-woh 13:1), replacing the draft's ASV 'burden', and set off with a colon, because maśśāʾ is a heading followed by the word it introduces (NRSV, NJPS). dəḇar-YHWH bəʾereṣ ḥaḏrāḵ 'the word of YHWH upon the land of Hadrach': Hadrach is Hatarikka, an Aramean city-state north of Hamath known from Assyrian records (central eretz). kî laYHWH ʿên ʾāḏām wəḵōl šiḇṭê yiśrāʾēl 'for the eye of man and of all the tribes of Israel is toward YHWH' (MT, ASV); others render 'YHWH has an eye on humankind', and NRSV emends to ʿārê ʾărām 'the cities of Aram'. The MT is kept (overlay lexical-cruxes-zechariah-4-5-9; mt-qere-textual-policy-latter-prophets). Chapters 9-14 are often called Second Zechariah and dated later than chs. 1-8 (Petersen, Zechariah 9-14 and Malachi, OTL, 1995). English name forms throughout (house-conventions-latter-prophets).

Hamath, and the Phoenician cities Tyre and Sidon. kî ḥāḵmâ məʾōḏ 'because she is very wise', the commercial wisdom for which Tyre is mocked in Ezek 28:3-5.

wattiḇen ṣōr māṣôr lāh 'And Tyre built herself a stronghold', a play on ṣōr 'Tyre' and māṣôr 'fortress'. ḥārûṣ 'fine gold'.

hinnēh ʾăḏōnāy yôrišennâ 'Behold, the Lord will dispossess her': the standalone ʾăḏōnāy is rendered 'the Lord' (house-conventions-latter-prophets; as isaiah-woh 6:1). ḥêlāh 'her power' (ASV; NRSV 'her wealth'). Many commentators relate the oracle to Alexander's siege of Tyre in 332 BCE.

Four Philistine cities, Ashkelon, Gaza, Ekron and Ashdod (v6), as in Amos 1:6-8 and Zeph 2:4. mebbāṭāh 'her expectation', what Ekron looked to, namely Tyre.

wəyāšaḇ mamzēr bəʾašdôḏ 'And a bastard shall dwell in Ashdod': mamzēr (Deut 23:3) is a person of irregular or mixed birth, here perhaps a mixed population replacing the Philistines (NRSV 'a mongrel people'). The line keeps the ASV (overlay lexical-cruxes-zechariah-4-5-9).

wahăsirōṯî dāmāyw mippîw wəšiqquṣāyw mibbên šinnāyw 'I will take away his blood out of his mouth, and his abominations from between his teeth': the Philistine will give up meat eaten with its blood and unclean food (Lev 17:10-14; Isa 65:4; 66:17). wəniš'ar gam-hûʾ lēʾlōhênû 'and he also shall be a remnant for our God' (elohim-god-latter-prophets; the draft's 'our Elohim' followed the Genesis-scoped central entry). kəʾallup̄ bîhûḏâ 'like a chief in Judah' (central aluf-edomite-clan-chief-tribal-confederation, whose rationale names this verse); NRSV reads ʾelep̄ 'a clan'. wəʿeqrôn kîḇûsî 'and Ekron like a Jebusite', the old population of Jerusalem absorbed into Judah.

wəḥānîṯî ləḇêṯî miṣṣāḇâ 'And I will encamp about my house against the army': the MT is read as min + ṣāḇāʾ (ASV); NRSV and NJPS revocalize maṣṣāḇâ 'as a guard'. The MT is kept (overlay lexical-cruxes-zechariah-4-5-9; mt-qere-textual-policy-latter-prophets). mēʿōḇēr ûmiššāḇ 'against him who passes through and him who returns'. kî ʿattâ rāʾîṯî ḇəʿênāy 'for now I have seen with my eyes': YHWH's watchful eye (cf. 4:10).

gîlî məʾōḏ baṯ-ṣiyyôn 'Rejoice greatly, daughter of Zion': the city personified, summoned to greet its king. ṣaddîq wənôšāʿ hûʾ 'he is righteous and victorious': nôšāʿ is a Niphal participle, 'delivered, given victory' (Deut 33:29; Ps 33:16 'a king is not saved by a great army'). The line follows NRSV and NJPS ('victorious') and replaces the ASV's active 'having salvation', which goes back to the Old Greek sōzōn and the Vulgate salvator; ṣaddîq 'righteous' replaces ASV 'just' (overlay tsaddiq-wenosha-ani-king-on-a-donkey-zechariah-9-9). ʿānî 'lowly' (ASV) covers both 'poor, afflicted' and 'humble'. ʿal-ḥămôr wəʿal-ʿayir ben-ʾăṯōnôṯ 'upon a donkey, even upon a colt, the foal of a donkey' describes one animal in poetic parallelism (cf. Gen 49:11); Matt 21:2-7 reads two animals, John 12:14-15 one. 'donkey' replaces the ASV's 'ass' as a register update.

Wheel of Heaven reading (reception note, not a translation claim). The Book Which Tells the Truth (ch. 3) quotes 9:9-10 ('Rejoice ... O daughter of Jerusalem: behold, thy King cometh unto thee ... lowly, and riding upon an ass ... he shall speak peace unto the nations: and his dominion shall be from sea even to sea') as the creators' announcement of a Messiah who would spread to the whole world what only Israel knew. The canon's quotation omits the clause ṣaddîq wənôšāʿ hûʾ. The line renders the king's attributes at their lexical values and does not identify him.

wəhiḵrattî 'And I will cut off' is the MT first person; the Old Greek has 'he will cut off', making the king the subject (NRSV). The MT is kept (mt-qere-textual-policy-latter-prophets). The disarming of Ephraim and Jerusalem (chariot, war-horse, battle bow) comes before the king's peace. ûmošlô miyyām ʿaḏ-yām ûminnāhār ʿaḏ-ʾap̄sê-ʾāreṣ 'and his dominion shall be from sea to sea, and from the River to the ends of the earth' is near-verbatim Ps 72:8, where the verb is the jussive wəyērd 'may he have dominion'. 'The River' is the Euphrates, and ʾap̄sê-ʾāreṣ 'the ends of the earth' is the universal idiom (eretz-earth-or-land-latter-prophets; isaiah-woh 45:22), replacing the draft's 'the ends of the land'. The canon quotes the verse with v9 (see the reception note there).

gam-ʾatt bəḏam-bərîṯēḵ 'As for you also, because of the blood of your covenant' (cf. Ex 24:8). šillaḥtî ʾăsîrayiḵ mibbôr ʾên mayim bô 'I have sent forth your prisoners out of the pit in which there is no water': the dry cistern used as a prison, as for Joseph (Gen 37:24) and Jeremiah (Jer 38:6) (central bor-pit-cistern-dry-water-shaft).

ʾăsîrê hattiqwâ 'you prisoners of hope'; mišneh ʾāšîḇ lāḵ 'I will restore double to you' (cf. Isa 61:7).

kî-ḏāraḵtî lî yəhûḏâ qešeṯ millēʾṯî ʾep̄rayim 'For I have bent Judah for me, I have filled the bow with Ephraim': Judah is the bow and Ephraim the arrow. ʿal-bānayiḵ yāwān 'against your sons, Greece': yāwān (Ionia) is rendered by its English name, as in daniel-woh; Gen 10:2 'Javan' is the same word (overlay lexical-cruxes-zechariah-4-5-9).

wayhwh ʿălêhem yērāʾeh 'And YHWH shall be seen over them': the divine warrior appears in the storm, his arrow 'like the lightning' (Ps 18:15; Hab 3:11). waʾḏōnāy YHWH baššôp̄ār yiṯqāʿ 'and the Lord YHWH will blow the shofar' (central adonai-yhwh; shofar-latter-prophets), replacing the draft's ASV 'trumpet'; the source points the name yəhōwih. bəsaʿărôṯ têmān 'with whirlwinds of the south': têmān is 'the south', and also the Edomite region from which YHWH comes in the old theophany poems (Hab 3:3; Judg 5:4). The line keeps the ASV (overlay lexical-cruxes-zechariah-4-5-9).

YHWH ṣəḇāʾôṯ yāḡēn ʿălêhem 'YHWH of hosts will defend them' (house-conventions-latter-prophets). wəʾāḵəlû wəḵāḇəšû ʾaḇnê-qelaʿ wəšāṯû hāmû kəmô-yāyin 'and they shall devour, and shall tread down the sling-stones; and they shall drink and make a noise as through wine': the clauses are obscure, an image of victors in a battle frenzy. The Old Greek reads 'they shall drink their blood like wine', and the MT is kept (mt-qere-textual-policy-latter-prophets; overlay lexical-cruxes-zechariah-4-5-9). ûmālʾû kammizrāq kəzāwiyyôṯ mizbēaḥ 'and they shall be filled like bowls, like the corners of the altar', drenched as the sacrificial bowls and the altar's corners are with blood (central mizbeach-olah).

wəhôšîʿām YHWH ʾĕlōhêhem 'And YHWH their God will save them' (elohim-god-latter-prophets). kî ʾaḇnê-nēzer miṯnôsəsôṯ ʿal-ʾaḏmāṯô 'for they shall be like the stones of a crown, lifted on high over his ground': miṯnôsəsôṯ is from nēs 'banner' ('lifted on high', ASV) or means 'sparkling' (NRSV); ʾaḏmāṯô 'his ground' (central adam-adamah; ASV 'his land') (overlay lexical-cruxes-zechariah-4-5-9).

kî mah-ṭûḇô ûmah-yop̄yô 'For how great is his goodness, and how great is his beauty!': 'his' may refer to YHWH, the people or the land, and the line leaves it open, as the Hebrew does. dāḡān 'grain' and tîrôš 'new wine' are two of the three harvest goods, the third being yiṣhār (Deut 7:13; cf. 4:14).