TRV
Translation
King James Version
And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?
Complete Jewish Bible
Then I asked the question again: "What are those two olive branches discharging gold[-colored oil] through the two gold spouts?"
Berean Standard Bible
And I questioned him further, “What are the two olive branches beside the two gold pipes from which the golden oil pours?”
American Standard Version
And I answered the second time, and said unto him, What are these two olive-branches, which are beside the two golden spouts, that empty the golden oil out of themselves?
World English Bible Messianic
I asked him the second time, “What are these two olive branches, which are beside the two golden spouts, that pour the golden oil out of themselves?”
Geneva Bible (1599)
And I spake moreouer, and said vnto him, What bee these two oliue branches, which thorowe the two golden pipes emptie themselues into the golde?
Young's Literal Translation
And I answer a second time, and say unto him, `What are the two branches of the olive trees that, by means of the two golden pipes, are emptying out of themselves the oil?'
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Commentary on Zechariah 4 verses 11–14
11 ¶ Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof?
12 And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?
13 And he answered me and said, Knowest thou not what these be? And I said, No, my lord.
14 Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.
Enough is said to Zechariah to encourage him, and to enable him to encourage others, with reference to the good work of building the temple which they were now about, and that was the principal intention of the vision he saw; but still he is inquisitive about the particulars, which we will ascribe, not to any vain curiosity, but to the value he had for divine discoveries and the pleasure he took in acquainting himself with them. Those that know much of the things of God cannot but have a humble desire to know more. Now observe,
I. What his enquiry was. He understood the meaning of the candlestick with its lamps: It is Jerusalem, it is the temple, and their salvation that is to go forth as a lamp that burns; but he wants to know what are these two olive-trees (Zac 4:11), these two olive-branches? Zac 4:12. Observe here, 1. He asked. Note, Those that would be acquainted with the things of God must be inquisitive concerning those things. Ask, and you shall be told. 2. He asked twice, his first question having no reply given to it. Note, If satisfactory answers be not given to our enquiries and requests quickly, we must renew them, and repeat them, and continue instant and importunate in them, and the vision shall at length speak, and not lie. 3. His second query varied somewhat from the former. He first asked, What are these two olive-trees, but afterwards, What are these two olive-branches? that is, those boughs of the tree that hung over the bowl and distilled oil into it. When we enquire concerning the grace of God, it must be rather as it is communicated to us by the fruitful boughs of the word and ordinances (for that is one of the things revealed, which belong to us and to our children) than as it is resident in the good olive where all our springs are, for that is one of the secret things, which belong not to us. 4. In his enquiry he mentioned the observations he had made upon the vision; he took notice not only of what was obvious at first sight, that the two olive-trees grew, one on the right side and the other on the left side of the candlestick (so nigh, so ready, is divine grace to the church), but he observed further, upon a more narrow inspection, that the two olive-branches, from which in particular the candlestick did receive of the root and fatness of the olive (as the apostle says of the church, Rom 11:17), did empty the golden oil (that is, the clear bright oil, the best in its kind, and of great value, as if it were aurum potabile - liquid gold) out of themselves through the two golden pipes, or (as the margin reads it) which by the hand of the two golden pipes empty out of themselves oil into the gold, that is, into the golden bowl on the head of the candlestick. Our Lord Jesus emptied himself, to fill us; his precious blood is the golden oil in which we are supplied with all we need.
II. What answer was given to his enquiry. Now again the angel obliged him expressly to own his ignorance, before he informed him (Zac 4:13): "Knowest thou not what these are? If thou knowest the church to be the candlestick, canst thou think the olive-trees, that supply it with oil, to be any other than the grace of God?" But he owned he either did not fully understand it or was afraid he did not rightly understand it: I said, No, my Lord, how should I, except some one guide me? And then he told him (Zac 4:14): These are the two sons of oil (so it is in the original), the two anointed ones (so we read it), rather, the two oily ones. That which we read (Isa 5:1) a very fruitful hill is in the original the horn of the son of oil, a fat and fattening soil. 1. If by the candlestick we understand the visible church, particularly that of the Jews at that time, for whose comfort it was primarily intended, these sons of oil, that stand before the Lord of the whole earth, are the two great ordinances and offices of the magistracy and ministry, at that time lodged in the hands of those two great and good men Zerubbabel and Joshua. Kings and priests were anointed; this prince, this priest, were oily ones, endued with the gifts and graces of God's Spirit, to qualify them for the work to which they were called. They stood before the Lord of the whole earth, to minister to him, and to receive direction from him; and a great influence they had upon the affairs of the church at that time. Their wisdom, courage, and zeal, were continually emptying themselves into the golden bowl, to keep the lamps burning; and, when they are gone, others shall be raised up to carry on the same work; Israel shall no longer be without prince and priest. Good magistrates and good ministers that are themselves anointed with the grace of God and stand by the Lord of the whole earth, as faithful adherents to his cause, contribute very much to the maintaining and advancing of religion and the shining forth of the word of life. 2. If by the candlestick we understand the church of the first-born, of true believers, these sons of oil may be meant of Christ and the Spirit, the Redeemer and the Comforter. Christ is not only the Messiah, the Anointed One himself, but he is the good olive to his church; and from his fulness we receive, Joh 1:16. And the Holy Spirit is the unction or anointing which we have received, Jo1 2:20, Jo1 2:27. From Christ, the olive tree, by the Spirit, the olive branch, all the golden oil of grace is communicated to believers, which keeps their lamps burning, and without a constant supply of which they would soon go out. They stand by the Lord of the whole earth, who is in a special manner the church's Lord; for the Son was to be sent by the Father, and so was the Holy Ghost, in the time appointed, and they stand by him ready to go.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–14. Public domain.
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JeromeAD 420
Commentary on Zechariah
(Verse 11 and following) And I answered and said to him, 'What are these two olive trees on the right and the left side of the lampstand?' And I answered the second time and said to him, 'What are these two olive branches which are beside the two golden pipes, from which the golden oil pours out?' And he said to me, 'Do you not know what these are?' And I said, 'No, my lord.' And he said, 'These are the two anointed ones who stand beside the Lord of the whole earth.' LXX: And I answered and said to him, 'What are these two olive trees on the right side of the lampstand and on its left side?' And I answered a second time and said to him, 'What are the two olive branches which are beside the two golden pipes, which pour out the golden fluid from themselves?' And he said to me, 'Do you not know what these are?' And I said, 'No, my Lord.' Then he said, 'These are the two sons of fatness who stand before the Lord of the entire earth.' Asking the prophet what the two olive trees meant, one of which stood at the right side of the lampstand and the other at the left, the Lord or the angel of the Lord refused to answer. When the prophet understood this, he inquires a second time, saying: What are these two branches of the olive trees or two golden pipes, which in Hebrew are called Sinthoroth (in Greek, μυξωτῆρες), and which are themselves the two μυξωτῆρες upon which the two branches or two olive trees are placed, made of the purest gold. And when the prophet asked about the two branches, and was again questioned by the angel whether he knew what the two branches signified, and he said, 'No, Lord,' the angel of the Lord answered: 'These are two sons of oil, as Symmachus wished, or of splendor, as Aquila interpreted, that is, of brightness, or of richness, as the Septuagint translated, or of clarity, as Theodotion rendered: they stand before the Ruler of all the earth.' We read above about the two olive trees that were on the right and left of the lampstand. And therefore, the one who now asks about them, does not deserve to hear, because he does not remember the previous things, or because what was said there is obscure, he desires to hear more clearly here, or surely the silence of the angels confutes his stubbornness, because he claims to know greater things, although the Hebrews confirm that when he asked about the olive trees, he heard nothing, because he did not ask properly, nor did he inquire about everything he should have known. Finally, afterwards he inquires more fully, adding the olive branches or sprigs, about which he had remained silent above; for there he said: What are these two olive trees? here he asks; What are these two olive sprigs? metaphorically because, just as straight tree trunks are like ear heads, so these are covered by a certain wall of branches and leaves and rise up on high. Some of our people interpret the two olive trees as the Son and the Holy Spirit, and the middle lamp as God the Father. But I do not know how, without blasphemy, they accept one on the right, the other on the left. The branches or the clusters of olives also point to the incarnation of the Savior and the likeness of the dove of the Holy Spirit, because we cannot see the whole olives, but only a certain part and, so to speak, the little branches of the incarnation of Christ and the manifestation of the Holy Spirit shown to us. Others understand the two Testaments, the Gospel on the right, the Law on the left, because in the former there is a spiritual meaning, in the latter a physical one; and because we cannot explain the whole Gospel or the whole Law, and now we know in part and prophesy in part (1 Cor. 13:9), and we are not yet able to understand what is perfect. There are those who interpret the two branches of olives or the two ears of grain as representing the priesthood and the Law, which bring joy to the whole earth. Others believe that Enoch and Elijah, one of whom pleased God in uncircumcision and the other in circumcision, were taken up to heaven with their bodies (Genesis 5 and 1 Samuel 2). As for splendor, oil, fatness, and brightness, in Hebrew we read 'Isaar' (according to what is written in the Psalms about the joy and happiness of the saints: 'They shall be satisfied with the fatness of your house' - Psalm 36:8). The word 'πιότης' (or 'πιότητος') in Greek signifies more fatness than abundance. We have spoken these things as best we could and as far as the powers of our talent allowed, briefly touching upon the various opinions of the Hebrews and our own. If anyone should speak better or rather more truly, we willingly defer to them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Zechariah 4:12 captures the prophet's third and most specific inquiry regarding the vision of the golden lampstand, two olive trees, and their continuous supply of oil. This verse focuses on the precise mechanism of supply, asking about the "two olive branches" that, through "two golden pipes," empty "golden oil" out of themselves. It highlights Zechariah's deep desire to understand the divine source and means of empowerment for the post-exilic community and its leaders, particularly in the context of rebuilding the Temple.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zechariah 4:12 is rich in Symbolism. The entire vision is an extended metaphor where physical objects represent spiritual realities. The "golden oil" is a clear symbol of the Holy Spirit, representing divine anointing, empowerment, and sustenance. The "olive branches" and "golden pipes" symbolize the human instruments or channels through whom God's Spirit flows to His people. The use of "golden" (for both pipes and oil) employs Repetition and Emphasis, highlighting the preciousness, purity, and divine origin of the spiritual resources. The prophet's repeated questioning (seen across Zechariah 4:4, Zechariah 4:11, and Zechariah 4:12) is a Literary Device to build suspense and underscore the profound importance of the revelation about to be given, drawing the reader into Zechariah's earnest search for understanding.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 4:12, by focusing on the continuous flow of "golden oil" through specific channels, profoundly illustrates the theological truth that God's work is accomplished not by human strength or ingenuity, but by the inexhaustible power and provision of His Spirit. The "two olive branches," later identified as "the two anointed ones" (Zerubbabel and Joshua), represent God's chosen vessels through whom His divine anointing and empowerment flow to His people. This highlights the importance of divinely appointed and Spirit-filled leadership in the life and work of God's community, ensuring that spiritual vitality and the accomplishment of God's purposes are sustained by a pure, heavenly source. The imagery reassures God's people that His presence and resources are constant, enabling them to overcome obstacles and fulfill His will.
REFLECTION AND APPLICATION
Zechariah 4:12 serves as a powerful reminder that all genuine spiritual life, ministry, and fruitfulness originate from the Holy Spirit. Just as the lampstand in Zechariah's vision was continuously supplied with oil, believers and the church today are sustained and empowered by an unending divine flow. This verse calls us to move beyond reliance on our own limited strength, wisdom, or resources, and instead to cultivate a deep dependence on the Spirit of God. It encourages us to be open and pure channels for His work, recognizing that He is the ultimate source of all power, anointing, and provision. For leaders, it underscores the profound responsibility of being Spirit-filled vessels, through whom God's grace and power can flow to nourish and build up the community. For every believer, it is an invitation to live in the reality of God's limitless supply, trusting that His Spirit will enable us to accomplish His purposes, no matter how daunting they may seem.
Questions for Reflection
FAQ
What is the significance of the "golden oil" in Zechariah 4:12?
Answer: The "golden oil" is highly symbolic. "Golden" (Hebrew: zâhâb) signifies purity, preciousness, and divine origin, often associated with God's glory. The oil itself, a common biblical symbol, represents the Holy Spirit, divine anointing, and spiritual empowerment. Therefore, "golden oil" points to the pure, precious, and divinely sourced power of the Holy Spirit, which is essential for God's work and the spiritual vitality of His people. It emphasizes that the power to accomplish God's purposes, like rebuilding the Temple, comes not from human effort but from an inexhaustible, heavenly supply. This is explicitly stated in Zechariah 4:6.
CHRIST-CENTERED FULFILLMENT
Zechariah 4:12, with its imagery of continuously flowing "golden oil" through anointed channels, finds its ultimate and most profound fulfillment in Jesus Christ. He is the preeminent "anointed one," the Messiah (from the Hebrew Mashiach and Greek Christos, both meaning "anointed one"), upon whom the Spirit of the Lord rests without measure. Just as the olive trees supplied the lampstand, Christ is the source of all spiritual light and life, the one through whom the Holy Spirit is poured out on humanity. John 1:16 declares, "And of his fulness have all we received, and grace for grace." Furthermore, Jesus himself promised the outpouring of the Holy Spirit to His disciples, enabling them to be His witnesses (as seen in Acts 1:8). The two anointed ones in Zechariah foreshadow Christ's dual role as both King and Priest, the ultimate leader and the perfect sacrifice, who, through His death and resurrection, became the conduit for the Spirit's abundant flow to all believers. Through Christ, we, as members of His body, become the "golden pipes," channels through whom the Spirit's life and light continue to flow into a dark world, fulfilling the promise of God's empowering presence.