TRV
Translation
King James Version
And he answered me and said, Knowest thou not what these be? And I said, No, my lord.
American Standard Version
And he answered me and said, Knowest thou not what these are? And I said, No, my lord.
World English Bible Messianic
He answered me, “Don’t you know what these are?” I said, “No, my lord.”
Geneva Bible (1599)
And hee answered me, and saide, Knowest thou not what these bee? And I sayde, No, my Lord.
Young's Literal Translation
And he speaketh unto me, saying, `Hast thou not known what these are ?' And I say, `No, my lord.'
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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 4:13 captures a pivotal moment in the prophet's fourth night vision, highlighting his honest admission of ignorance regarding the symbolic imagery he has just witnessed. This exchange between Zechariah and the angelic interpreter serves as a crucial transition, underscoring humanity's inherent need for divine revelation to comprehend God's profound purposes and mysterious ways, setting the stage for the angel's subsequent explanation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Zechariah 4:13 is Dialogue. The exchange between the angelic interpreter and Zechariah is central to the narrative progression, creating a dynamic interaction that drives the revelation forward. The angel's question, while seemingly a straightforward inquiry, functions as a Rhetorical Question in the sense that it is designed to elicit a specific admission from Zechariah, rather than genuinely seeking new information from him. This serves to underscore Zechariah's human limitations and to build Anticipation for the divine explanation. By having Zechariah explicitly state his ignorance, the text heightens the reader's desire to know the meaning of the symbols, making the subsequent interpretation more impactful. This moment of admitted incomprehension also serves as a literary pause, allowing the profound significance of the upcoming revelation to resonate more deeply.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 4:13 profoundly illustrates the theological truth that true spiritual understanding originates from God, not from human ingenuity or intellectual prowess. Zechariah, though a prophet, could not independently decipher the divine vision. His humble admission, "No, my lord," is a testament to the necessity of divine illumination for comprehending God's ways and purposes. This dynamic highlights God's sovereign role as the revealer of truth and humanity's dependent posture as recipients of that revelation. It teaches us that spiritual knowledge is a gift, not an achievement, and that a humble, teachable spirit is essential for receiving it. This principle extends beyond prophetic visions to the understanding of Scripture and God's will in our lives, emphasizing our reliance on the Holy Spirit for discernment.
REFLECTION AND APPLICATION
Zechariah 4:13 offers a timeless and vital lesson for every believer: the pathway to deeper spiritual understanding often begins with the humble admission of our own ignorance. In a world that often values self-sufficiency and intellectual mastery, Zechariah's simple "No, my lord" stands as a powerful counter-cultural example. It reminds us that when we encounter passages in Scripture that perplex us, or when we face circumstances in life that seem inscrutable, our first and most appropriate response is not to pretend understanding or to rely solely on our own reasoning, but to humbly acknowledge our limitations and earnestly seek divine illumination. This verse encourages a posture of dependence on God's Spirit and His appointed means of revelation, whether through diligent study of His Word, the guidance of wise teachers, or direct prayer for discernment. It cultivates a teachable spirit, open to God's truth, recognizing that true wisdom is a gift from above.
Questions for Reflection
FAQ
Why was Zechariah unable to understand the vision, and what is the significance of his ignorance?
Answer: Zechariah, despite being a prophet, could not understand the vision of the lampstand and olive trees because its meaning was symbolic and divinely veiled, requiring supernatural interpretation. His inability to comprehend it independently underscores a fundamental biblical principle: spiritual truths and God's deeper purposes are not accessible through human intellect alone but must be revealed by God. The significance of his ignorance is multi-faceted. Firstly, it highlights the transcendence and mystery of God's ways, which often exceed human comprehension. Secondly, it emphasizes the necessity of divine revelation; God desires to communicate His truth, but He does so on His terms and through His chosen channels (in this case, the angelic interpreter). Thirdly, Zechariah's humble admission, "No, my lord," serves as a model of spiritual humility and dependence. It demonstrates that acknowledging our limitations is a prerequisite for receiving deeper insight and that God reveals Himself to those who are teachable and reliant upon Him. This sets the stage for the crucial explanation that follows in Zechariah 4:14, where the meaning of the vision is finally unveiled.
CHRIST-CENTERED FULFILLMENT
Zechariah 4:13, with its portrayal of human ignorance awaiting divine revelation, finds its ultimate and most profound fulfillment in Jesus Christ. In the Old Testament, God communicated His truth progressively through prophets, dreams, and angelic interpreters, often leaving His people with partial understanding or veiled mysteries, as seen in Zechariah's experience. However, the New Testament proclaims that in Christ, the ultimate and complete revelation of God has come. As Hebrews 1:1-2 declares, "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." Jesus is not merely an interpreter, but the very Word of God made flesh (John 1:14), the one who has fully revealed the Father because He is the only one who has seen Him (John 1:18). All the treasures of wisdom and knowledge are hidden in Him (Colossians 2:2-3), and it is through His Spirit that believers are guided into all truth (John 16:13). Thus, Zechariah's "No, my lord" is ultimately answered in the person of Christ, who illuminates our understanding and makes known the deep things of God, transforming our ignorance into true spiritual knowledge.