TRV
Translation
King James Version
Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.
Complete Jewish Bible
He said, "Those are the two who have been anointed with oil; they are standing with the Lord of all the land."
Berean Standard Bible
So he said, “These are the two anointed ones who are standing beside the Lord of all the earth.”
American Standard Version
Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.
World English Bible Messianic
Then he said, “These are the two anointed ones who stand by the Lord of the whole earth.”
Geneva Bible (1599)
Then said he, These are the two oliue branches, that stand with the ruler of the whole earth.
Young's Literal Translation
And he saith, `These are the two sons of the oil, who are standing by the Lord of the whole earth.'
In the KJVVerse 22,937 of 31,102
Study This Verse
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.
Copy as
Victorinus of PettauAD 304
Commentary on the Apocalypse of the Blessed John
"These are the two candlesticks standing before the Lord of the earth." These two candlesticks and two olive trees He has to this end spoken of, and admonished you that if, when you have read of them elsewhere, you have not understood, you may understand here. For in Zechariah, one of the twelve prophets, it is thus written: "These are the two olive trees and two candlesticks which stand in the presence of the Lord of the earth; " that is, they are in paradise. Also, in another sense, standing in the presence of the lord of the earth, that is, in the presence of Antichrist. Therefore they must be slain by Antichrist.
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.
Richard ChallonerAD 1781
Two sons of oil: That is, the two anointed ones of the Lord; viz., Jesus the high priest, and Zorobabel the prince.
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.
Copy as
Continue studying Zechariah 4:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Zechariah 4:14 concludes a pivotal vision, revealing the identity of the two olive trees feeding the golden lampstand as "the two anointed ones" who stand in direct service to "the Lord of the whole earth." This verse clarifies that these figures, historically understood as Zerubbabel (civil governor) and Joshua (high priest), are divinely chosen and Spirit-empowered leaders, commissioned by God to accomplish His purposes in the post-exilic restoration of Israel and the rebuilding of the temple, underscoring God's universal sovereignty and the necessity of divine enablement for His work.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Zechariah 4:14, and indeed the entire vision, is Symbolism. The "two anointed ones" are symbolic representations of the divinely appointed civil (Zerubbabel) and priestly (Joshua) leadership. The Imagery of "oil" and "olive trees" is deeply symbolic of the Holy Spirit's anointing and continuous divine supply, essential for spiritual and national vitality. The "golden lampstand" itself symbolizes Israel as God's light to the nations, sustained by the Spirit-empowered leadership. The phrase "stand by the Lord" uses Anthropomorphism to depict God as a sovereign king with attendants, emphasizing the direct, personal relationship and service of these leaders to the Almighty. This rich symbolic language communicates profound theological truths about God's method of working through chosen vessels, empowered by His Spirit.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 4:14 profoundly illustrates God's method of working through divinely appointed and Spirit-empowered individuals to accomplish His redemptive purposes. The identification of the "two anointed ones" as the civil and priestly leaders underscores the necessity of both governmental and spiritual authority working in harmony, under God's ultimate sovereignty, for the flourishing of His people and the advancement of His kingdom. Their continuous supply of "oil" signifies that true effectiveness in God's service comes not from human strength or wisdom, but from the constant infilling and enablement of the Holy Spirit. This verse reminds us that God is actively involved in history, raising up and equipping leaders to fulfill His will, even in times of great challenge and rebuilding.
REFLECTION AND APPLICATION
Zechariah 4:14 offers a powerful reminder that God's work is ultimately accomplished through His Spirit, empowering His chosen vessels. For believers today, this means that our effectiveness in ministry, leadership, or any sphere of service is not dependent on our natural abilities, resources, or human ingenuity, but on our yieldedness to the Holy Spirit's anointing and enablement. Just as Zerubbabel and Joshua were sustained by a continuous flow of oil, we too must remain connected to the divine source of power, allowing the Spirit to flow through us for God's glory. This verse encourages us to seek God's anointing for the tasks He has called us to, trusting that He will provide all the necessary spiritual resources. It also highlights the importance of recognizing and supporting Spirit-empowered leadership within the church and society, understanding that God raises up diverse individuals to fulfill His multifaceted purposes. Our role is to stand ready, like the "anointed ones," in humble service to the "Lord of the whole earth."
Questions for Reflection
FAQ
Who are "the two anointed ones" in Zechariah 4:14?
Answer: Historically and prophetically, "the two anointed ones" are understood to be Zerubbabel, the civil governor, and Joshua (also called Jeshua), the high priest. Zerubbabel, a descendant of King David, represented the Davidic line and the civil authority responsible for rebuilding the temple. Joshua, the high priest, represented the priestly authority, responsible for the spiritual well-being and worship of the community. Together, they symbolized the dual leadership—royal and priestly—that God had appointed to guide the post-exilic Jewish community in the restoration of Jerusalem and the temple, all empowered by the Spirit of God as indicated in Zechariah 4:6.
What does it mean for them to "stand by the Lord of the whole earth"?
Answer: The phrase "stand by the Lord of the whole earth" signifies several important aspects. Firstly, it indicates their direct commission and authorization from God Himself. They are not self-appointed, but divinely chosen and sent. Secondly, it implies their readiness and posture of service in God's presence. They are always available and accountable to the ultimate sovereign, the "Lord of the whole earth," a title that emphasizes God's universal dominion over all creation and nations, not just Israel. This highlights that their work is part of God's global plan and is carried out under His supreme authority. The imagery suggests a position of honor and intimate access, much like trusted servants or counselors who serve directly before a king.
CHRIST-CENTERED FULFILLMENT
Zechariah 4:14, with its depiction of "the two anointed ones" standing before the Lord of the whole earth, finds its ultimate and most profound fulfillment in Jesus Christ. While Zerubbabel and Joshua served as types of the coming Messiah, Jesus embodies the perfect and complete "anointed one" (Christos, Messiah), uniquely combining and perfecting the roles of both King and Priest. As the true King, He is the rightful heir to David's throne, establishing an everlasting kingdom "not of this world" (John 18:36), ruling with divine authority over all creation. As the great High Priest, He offered Himself as the perfect and final sacrifice for sin, eternally interceding for His people before God's throne (Hebrews 4:14-16). He is the one truly "anointed" by the Holy Spirit without measure (John 3:34), receiving the Spirit at His baptism (Matthew 3:16-17) to empower His ministry. Jesus is the one who perpetually "stands by the Lord of the whole earth," not merely as a servant, but as the Son, sharing in the Father's dominion and authority (Matthew 28:18). Thus, Zechariah's vision foreshadows the singular figure of Christ, the ultimate source of spiritual light and life, who perfectly fulfills both the kingly and priestly functions necessary for God's people to be restored and for His light to shine into the world.