Lesson 11 - Zechariah 6 Continued
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THE BOOK OF ZECHARIAH
Lesson 11, Chapter 6 Continued

The first half of Zechariah chapter 6 is a symbol-laden prophecy of something
in the future; for Zechariah, just how far into the future was not calculable.
The symbol consisted for 4 horses pulling chariots and being dispersed from
Jerusalem to the outermost parts of the known world.

We discussed that, by all I can tell, the colors of the horses cannot be
connected to anything concrete to help us decide if there is some direct
correlation between their color and their mission or their characteristics.
Rather, it seems to me that the different colors are simply a convenient means
to sort out and add an identity to each horse, in the same way that identities
are established for individual people by means of assigning proper names. So,
while color doesn’t have any symbolic meaning about what each horse’s exact
mission is, there is a common overall mission for the 4 as a group. And the
mission is something that generally flies in the face of Christian orthodoxy,
and so some Church doctrine has been created to deal with this apparent
contradiction.

Clearly, God the Father is sending these chariots out to incite war upon our
entire planet. Since it is God who is doing it, it is officially Holy War meaning
there are rules. And the rules are nothing like the manmade Geneva
Convention. These Holy War rules are covered by the biblical Law of the Ban;
in Hebrew it is the Law of Herem. And rule #1 is, God makes the rules. Rule
#2 is that the enemy and all its possessions belong to God and He will decide
what to do with it all. Since there is no tangible or material way to turn over a
physical object or person to God the same way we would give an object or a
gift to someone, then the usual solution is to treat those physical objects and
people similarly to the way an animal sacrifice is given to God: it is killed and
burned up. While that might seem controversial, even barbaric or unsavory to
us, our solution is simply to refer back to the Rule #1 and not fret over it.

This brings up the second matter: Christianity is very uncomfortable with a
God who starts wars and kills people. In response, Constantinian Christianity
has evolved a doctrine that describes God as having but one attribute: love. If

Lesson 11 - Zechariah 6 Continued
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there is a second, it is mercy. There is left no room for a God of justice,
punishment, or as a taker of blood in retribution. Therefore, it is rather
standard within Christianity… though not quite universal… to explain that Jesus
has replaced His Father, so mercy has replaced severity. And therefore, since
Christ is the new god and all the rules have changed, then we can say that
God’s very nature and character has changed, even though the mantra that
“God never changes” continues to be sung in countless songs and spoken from
pulpits all over the globe. I could spend a long time fleshing this out further,
but I’ll cut to the chase. This is a false doctrine that is nothing less than
idolatry and it mimics pagan religions. It is the re-making of Yehoveh God into
an image we prefer. It is a great sin and has led countless millions astray. Do
not buy into it.

Perhaps the greatest conundrum of this new idea that Jesus is the replacement
god who is only love, peace, tolerance and mercy, is how to explain His
coming return when the New Testament plainly says that He leads a huge
band of combatants in a war to retake the earth from Satan, riding sword in
hand upon a white steed, wearing garments soaked in the blood of God’s
enemies. I’ll leave that line of thought for the time being, but I want you to
see the definite connection to what God’s true nature is (versus that which has
been contrived over the centuries) with what is being foretold here in the 1
st

half of Zechariah chapter 6.

Let’s re-read some of Zechariah.

RE-READ ZECHARIAH 6:6 – 15

War for our entire planet will be the order of the day as is prophesied in verse
7. While the epicenter of the coming conflagration will be Israel, clearly many
other parts of the earth are not going to escape severe destruction, because
the idea that the 4 chariots are going out to wander the planet symbolically
describes just how broad will be the consequence of this future End Times
battle. That the North and the South are specifically called out is more about
emphasis than exclusiveness. That is, it seems that the regions of Israel’s
historic enemies will be where the bulk of war and destruction happen.

Lesson 11 - Zechariah 6 Continued
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Verse 8 is most challenging to discern. The first half of it says in
straightforward words that it is God that is delivering this prophetic message,
as opposed to a courier or a surrogate like an angel. It’s the second half where
the meaning is most difficult. It says something about God’s spirit being taken
to the North. If I were to list 6 or 8 of the most common Bible version
translations of this verse, you would see 6 or 8 different understandings of it.
While some versions use the word “spirit” others use the word “wrath”. The
Hebrew is ruach, which is nearly always rendered as spirit or wind. On the
other hand, a rare form of this word is used a couple of times in the Bible (in
Judges and in Ecclesiastes) to indicate God’s wrath. So, which of these
translations and interpretations is closer to correct in our Zechariah passage?

First, contextually alone I rule out that we ought translate ruach as wrath in
this case. Rather, what is more likely being explained is that the presence of
God is being carried especially to the Northland by these war chariots. The
most widely held belief among Bible commentators is that this is speaking
about God bringing angry wrath to the Northlands. I don’t think so. We must
remember the era and the place this prophecy is being written. The region is
generally at peace, and Judah is not suffering oppression because the Persian
Empire was now in full swing, and they had a somewhat enlightened view in
governing that Empire. Further, during this time some 5 centuries before
Yeshua would be born, the universal belief was that all gods were gods only
over certain specified territories. The idea that one god would invade the
territory of another god was a most serious thing, and most wars between
nations were fought with a belief that this was actually a battle between gods
for superiority. For Yehoveh, God of Israel, to say that His spirit (His presence)
would be carried to the Mesopotamia region where several other god-systems
were in operation meant a deliberate encroachment on the territories claimed
by other gods. It also meant a claim of sovereignty over (or an intent to
conquer) a certain nation or region. This continues with the underlying theme
of all of Zechariah in which Yehoveh is declaring and claiming His authority,
power, and universal sovereignty over every square inch of planet Earth.

So, the idea is that God is planting His flag in a place where the false-god
systems say He doesn’t belong. Here, then, the term ruach is neutral. That is,
Yehoveh is neither bringing wrath nor peace; only His presence. In fact, I think

Lesson 11 - Zechariah 6 Continued
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this revelation while applying to End Times scenarios is also meant to apply to
Zechariah’s era, and the returned Jews are to find reassurance in this. That is,
God is operating in the very place from which they have returned from exile.
And, with these startling words, the first series of prophetic oracles to
Zechariah (all received in one night) are concluded.

Beginning with verse 9, a new message is imparted to the Prophet, and so we
see the rather standard prophetic protocol announcing a new oracle. It’s
important to note that once again God’s formal name…Yehoveh… is invoked as
the One bringing this oracle to Zechariah (even though nearly all Jewish and
English Bible versions obscure it). Verse 10 begins the actual message, which
is in the form of an instruction for Zechariah to personally carry out.

CJB
Zechariah 6:10 "Take [gifts] from the exiles of Heldai, Toviyah,
and Y'da'yah, who have arrived from Bavel; then you, go to the house
of Yoshiyah the son of Tz'fanyah.

There are some nuances about the way the Hebrew is presented
grammatically that clouds exactly what is happening here. What is plain
enough is that the Jewish exiles are offering a gift of high value to help
advance something associated with the Temple. Where it gets problematic is
just who these 3 named people are, and who they represent. The ambiguity
allows for one or all to be Jewish exiles from Babylon, but not necessarily
exiles that have returned. That is, recalling that probably no more than 5% of
Jews living in former Babylon (now Persia) had actually migrated back to
Judah, this passage could be speaking about an offering brought by Jews who
had made the decision to remain living in Persia (which is why God ordered
Zechariah to go to these people to receive their offering). Or some Hebrew
language experts think that it could be that only the first name mentioned
(Heldai) is a Jew who elected to remain in Persia, while the other 2 are living
in Yehud among the returned exiles. And yet another option is that all 3 names
are Jews who had returned from exile. The reality is we can’t possibly know
where each of these men fit within the overall Jewish community, but clearly
they want to identify with the Holy Land and with the God of Israel.

Lesson 11 - Zechariah 6 Continued
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Most translations leave out an important nuance. When Zechariah is told to
take the contributions those 3 men bring with them to the house of Yoshiyah,
the Hebrew includes the phrase bayyom hahu , which means “on that day”.
While in many cases in the Bible that term is speaking about the End Times
Lord’s Day (the Day of Judgment), that is not the case here. Here, it is only
indicating the idea of immediacy. The very day the Prophet collects the
contributions he is to go to the house of Yoshiyah son of Tz’fanyah (which in
English is Zephaniah) and apparently deposit it there. There is no way for us
to determine exactly who this Yoshiyah is (Josiah in English). However, clearly
for Zechariah to be told to take these funds to Josiah means this person had
some well-known standing within the Judean community. This was an
important man, and perhaps he had some position as a sort of trusted
treasurer for the community funds, but not as part of the local Persian
government apparatus. If it had gone through official channels, it would
necessarily have been taxed. Or, maybe he was a craftsman proficient in
working with gold and silver. This is because we quickly learn that the offering
being brought, which was in the form of silver and gold that was standard for
that time, was to be used to make an ornate crown… or as the grammar
dictates… crowns (plural). We’ll come back to that in a moment.

Let’s back away from Zechariah’s complex symbolism, yet again, to try and
understand this as a Judean who was among the first to hear this prophecy in
the 6
th
century B.C. would have. Trying not to be too repetitive, I must
continue to impress the strange social and political situation the returned
exiles from Babylon found themselves in. Zechariah is fully acknowledging this
issue in the precise way he words God’s oracle to him. Prior to the conquering
of Judah by Nebuchadnezzar soon after the entry into the 6
th
century B.C., the
Hebrews of Judah were still organized according to their traditional political
and religious structure that had been set down by Moses 6 or 7 centuries
earlier. The political side revolved around a King who had full authority to rule
and judge as he saw fit… although it was always supposed to be in harmony
with, and within the boundaries of, The Law of Moses. The religious side
revolved around a High Priest who had full authority over the Temple, all of its
operations, the Priests, and the Levite workers of every level, and it, too, was
to operate within the boundaries of the Torah. He was also charged with
teaching the Law to the people. The King had the most power by far over

Lesson 11 - Zechariah 6 Continued
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Israelite society. It was a royal office. Further, a king had much attachment to
a Temple in the sense that He was responsible to build one if it didn’t exist, or
to provide funds and impetus to improve upon it if it was already in operation.

The problem was that by Zechariah’s day, even though the Jews were
operating semi-independently, back home in Judah (now called Yehud by the
Persians), the reality is that it was their Persian masters who owned the land
(it was but one province among many in the Persian Empire). And so, it was
the Persian King who appointed the High Priest as well as who appointed
someone to govern the province. This meant that for the first time since
before King Saul, Judah (Israel) was ruled over by a person who was not a
Hebrew monarch. Zerubbabel was a Jew, but he was a governor with limited
power… not a king. In fact, for the first time in their history the High Priest (at
that time a fellow named Joshua), received power to judge the people…
something that until then belonged exclusively to the king. The bottom line
was that the High Priest had more wide-ranging authority than their ruler,
Zerubbabel… who was no more nor less than a Persian civil servant.

It is very hard for we moderns to grasp just how strange and unsettling this
was for the Jewish community, including for Joshua and Zerubbabel. After
having been exiled for 70 years because of their unfaithfulness to God, they
were terribly worried that God was not present with them because although
they were back in their homeland, their sovereignty had not been restored and
for them this was a sign of possibly a continuing divine disfavor upon them.
Therefore, they wondered if Joshua and Zerubbabel were illegitimate in God’s
eyes, and this was reflected in the strange new political and religious structure
that now had overlapping areas of authority that had never before existed in
their long history. They longed for a return to the comfort level of being
governed in a way and under a structure as they always had been… for them,
it would be a comforting sign that God’s favor had returned.

I’m sorry that I can do no better than this to try to explain the background for
the entire prophetic panorama of Zechariah’s book (as well as for Haggai’s),
and I hope you can adjust your minds to see what is happening in these
prophecies through that lens. It will make far more sense, because it actually
approaches being quite logical…at least if you were a 6
th
century Judean.

Lesson 11 - Zechariah 6 Continued
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Therefore, let’s move on to verse 11 that introduces us to some of the most
Messianic-oriented passages in the Old Testament.

CJB
Zechariah 6:11 Take silver and gold; make crowns; put one on the
head of Y'hoshua the son of Y'hotzadak, the cohen hagadol;

The KJV says it this way:

KJV
Zechariah 6:11 Then take silver and gold, and make crowns, and
set them upon the head of Joshua the son of Josedech, the high priest;

Other than the KJV butchering the High Priest’s father’s name, do you see the
important difference between these 2 translations? The first says one crown is
go on the head of Joshua, the second says to set “them” (plural) on Joshua.
So, the very first thing we need to deal with is: is there one crown or two that
is to be made? The second thing is, is it that both crowns (if there are 2) are
to be placed on Joshua’s head? Or is it that one of the two is, or is it that only
one crown is actually being made and it is to be placed on Joshua’s head? This
has flummoxed Bible scholars for centuries.

The Hebrew word for crowns (plural) is atarot, because atarot is plural of
atara (which is singular for crown). Trying to make this verse harmonize
within itself, scholars have suggested different solutions, the first being that
atarot is a copyist error and it should be atara, so we’re only dealing with one
crown. But, if we do that, then other issues arise. The first is that crowns were
always made of gold; not silver. In this era, silver was considerably more
abundant than gold, and therefore gold the more valuable. Thus, the crowns of
kings were always made of gold. So, was this crown to be made of some kind
of a mix of gold and silver? But, if there were 2 crowns (as the various ancient
texts in Hebrew say it is) and not 1, were the two crowns to be made the
same? Or was it that one was to be gold and the other silver? Does it matter?
Yes, it does; and this is why I took a few minutes to review with you the major
boiling social issue that was ever-present among the returned exiles about
how the Jews’ new government in Yehud was structured, and how much this
troubled them.

Lesson 11 - Zechariah 6 Continued
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But, now, more issues. A High Priest didn’t wear a crown of any kind; a crown
was meant for royalty. So, some Bible scholars say that a long time ago some
sloppy editing was done, and that in fact instead of Joshua being the recipient
of the crown it was supposed to be Zerubbabel. But, for some reason, the
editor removed Zerubbabel and instead put down Joshua. That is, this was an
intentional redaction and not a simple error. Other Bible scholars suppose that
originally both Zerubbabel and Joshua were mentioned because there were to
be 2 crowns, and not 1, to be made. But, somehow, Zerubbabel got dropped
out. All I can you is that there is not a shred of evidence to support any kind of
redaction, error, copyist or otherwise. Rather, there indeed are 2 crowns to be
made, and for sure Joshua is to get one of them. It’s only that the reason
behind this is so cloudy that Bible scholars have been unable to figure it out,
therefore (for them) this has to be an error.

Yet, when we better understand the circumstances of the times, and how
silver and gold were valued, and the purpose of a crown, then it opens the
likely probability that one crown was silver with the other one gold. Joshua
likely would have received a silver crown; not a gold one. So, might then
Zerubbabel have received the 2
nd
crown? The gold crown? Not likely. He was
not a king, and if the Persian monarch would have heard of him wearing a
king’s crown it would have been an open statement of rebellion. Then the
question is, would Joshua have actually worn a crown? According to Torah, the
High Priest was to wear a miter, or a turban. I suspect that although Joshua
was presented with a silver crown, it was more a symbol to possess than a
piece of official apparel to wear. The symbolism being that Joshua carried
more extensive powers than any prior High Priest…some of those powers
resembling the powers usually reserved for the king. But, there was more; and
that begins to emerge in verse 12.

CJB
Zechariah 6:12 and tell him, 'ADONAI-Tzva'ot says: "There is
coming a man whose name is Tzemach [Sprout]. He will sprout up
from his place and rebuild the temple of ADONAI.

So, when the crown is handed to Joshua, or perhaps ceremonially placed upon
his head, the one who places it there (probably Zechariah) is to say: “There is
coming a man who name is Tzemach…He will sprout up from his place and

Lesson 11 - Zechariah 6 Continued
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rebuild the temple of Yehoveh (it says God’s name, not Adonai)”. Before we
dissect those words, let’s see another translation of this verse that is much
more literal.

TNK
Zechariah 6:12 and say to him, "Thus said the Yehoveh of Hosts:
Behold, a man called the Branch shall branch out from the place where
he is, and he shall build the Temple of Yehoveh.

Branch, shoot, sprout are all synonymous terms for tzemach. The words
“Behold a man…” are to be pronounced to this shoot, sprout or branch. Pontius
Pilate uttered these same words about Christ as the hours of Yeshua’s life
could now be counted in single digits. This is a picture of Messiah, and most
scholars…including Jewish scholars… agree that these might be some of the
most important and poignant ever to be found in the Old Testament
concerning Him. So, because these words are said to Joshua (whose name, by
the way, is identical to Yeshua’s when spoken in Hebrew), then Joshua is
portrayed in this prophecy as a type of Messiah. He is a High Priest, but more
than a High Priest. The crown adds a royal quality to his role.

Now, we must again back away and understand that prophecies typically apply
or even happen in the era they are given, and then again later under different
circumstances. Thus, the symbolism of Joshua receiving that crown could only
actually be carried out so far, but no farther. Politically and socially, there is no
way Joshua could have donned a crown of royalty and survived (any more
than could have Zerubbabel). But, clearly when we understand that it is not
the action that followed but rather the symbolism that is the point, then we
get it that the future Messiah was to be a Priest-King. A combination of High
Priest and Royal King. As modern Believers, when reading this passage can we
legitimately attach a future nature to what is happening here? Or would we
would be only anachronistically attaching what we are told in the New
Testament about Yeshua’s future return to Zechariah’s prophecy?

Before we get there, recall that this is not the first time in Zechariah that the
term tzemach has been used. In chapter 3, we first hear about this branch or
shoot.

Lesson 11 - Zechariah 6 Continued
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CJB
Zechariah 3:8-10
8
Listen, cohen gadol Y'hoshua, both you and
your colleagues seated here before you, because these men are a sign
that I am going to bring my servant Tzemach [Sprout].

9
For look at the stone I have put in front of Y'hoshua: on one stone
are seven eyes; I will engrave what is to be written on it,' says
ADONAI-Tzva'ot; 'and I will remove the guilt of this land in one day.
10

When that time comes,' says ADONAI-Tzva'ot, 'you will all invite each
other to join you under your vines and fig trees.'"

This is obviously a future event to the days of Zechariah, and just as obviously
there is a relationship between Joshua the High Priest and the future branch or
shoot…the Messiah. It is not that Joshua is the Messiah, he only typifies Him.
Later, in other books, we’ll read of prophecies about Messiah that say that He
will be a scion… a royal offspring… a descendant… of King David. So, David
also typifies Messiah, even though David himself is not the Messiah. It is
Joshua together with David that gives us the fuller picture of the purpose and
nature and work of that coming Messiah. The crown upon the typified Messiah
(the High Priest Joshua) says that the Messiah will retain the role of High
Priest, but that role will be expanded beyond what it had been historically (just
as Joshua’s was). And, be aware than the Jewish Targum and the ancient
Aramaic translation of this passage both read: “Behold the Man, Messiah is His
name, who is to be revealed!” In other words, it was recognized early on
among Jewish scholars and sages that this tzemach could only be speaking
about a Messiah. But, there’s more that confirms the future nature of this
event, such that while part of the fulfillment will occur immediately for
Zechariah when he places that crown before Joshua (mostly symbolic of what
will happen far later), other parts of the prophecy did not, and have not yet,
occurred.

Towards the end of verse 12 it says:

CJB
Zechariah 6:12b …He will sprout up from his place and rebuild the
temple of ADONAI.

Lesson 11 - Zechariah 6 Continued
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Or in a better, more fully literal translation, it says: the Branch shall branch
out from the place where he is, and he shall build the Temple of
Yehoveh.

The point is, it is the branch or shoot that is going to build the Temple.
Therefore, this action cannot be contemporary with Zechariah since by the
time of this prophecy the Temple has already been rebuilt. And because God
said that the newly rebuilt Temple is to be credited to Zerubbabel, and over
the next few centuries it would be alternately damaged and then improved
several times until that fateful day it was fully destroyed by the Romans in 70
A.D., and has yet to be rebuilt, that means the Temple this passage is
speaking about is still future to us.

Let’s take this up one more level. The Temple that the Romans destroyed was
the 2
nd
Temple… Zerubbabel’s Temple. Although centuries later King Herod
had greatly improved it and expanded its grounds so magnificently to the point
that it became known worldwide as Herod’s Temple, it was nonetheless but the
2
nd
Temple. So, the next Temple to build (which has yet to happen), will be
the 3
rd
. Is that what is being contemplated that Tzemach will build? That is
actually fairly easily answered.

CJB
2 Thessalonians 2:1-4 But in connection with the coming of our
Lord Yeshua the Messiah and our gathering together to meet him, we
ask you, brothers,
2
not to be easily shaken in your thinking or anxious
because of a spirit or a spoken message or a letter supposedly from us
claiming that the Day of the Lord has already come.
3
Don't let anyone
deceive you in any way. For the Day will not come until after the
Apostasy has come and the man who separates himself from Torah
has been revealed, the one destined for doom.
4
He will oppose himself
to everything that people call a god or make an object of worship; he
will put himself above them all, so that he will sit in the Temple of God
and proclaim that he himself is God.

So, what we learn here is that the BEFORE Yeshua (the Tzemach) returns,
and while the Anti-Christ still rules, a 3
rd
Temple will be built because the Anti-
Christ desecrates it. Then afterwards Armageddon happens. Considering what

Lesson 11 - Zechariah 6 Continued
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Ezekiel has to say about the amazing coming Temple, along with what
Zechariah just said, then the Temple that the branch (the Messiah) will build
must be a 4
th
Temple. Although we don’t find specific mention of the
destruction of the 3
rd
Temple, we do know that Jerusalem and much of Israel
will be decimated in an End Times war. And, it is not imaginable to me that the
Messiah is going to repair and rebuild a Temple that the Anti-Christ had
brought into existence to order to glorify himself. To sum it up: a Temple to
Yehoveh will be built by the returned Yeshua, and it is the Temple that is best
known as the Millennial Temple that is described in detail in 8 consecutive
chapters of the Book of Ezekiel beginning with chapter 40. Let’s move on in
Zechariah.

CJB
Zechariah 6:13 Yes, he will rebuild the temple of ADONAI; and he
will take up royal splendor, sitting and ruling from his throne. There
will be a cohen before his throne; and they will accept each other's
advice in complete harmony.

I’m afraid the CJB does a less than stellar job with this verse. Here it is more
literally.

YLT
Zechariah 6:13 Yea, he doth build the temple of Jehovah, And he
doth bear away honour, And he hath sat and ruled on His throne, And
hath been a priest on His throne, And a counsel of peace is between
both.

One of the first issues to address is that the Temple the Branch is going to
construct is NOT a rebuild, but rather a new-build. Thus, this will not be a
repair or expansion of the previous Temple, but rather a wholly new one. The
second issue is that the Branch (agreed that it is the Messiah) is going to sit
on the throne, and as this and other prophecies imply, the throne will be in the
Temple and not a separate palace. Then, there is this strange wording about a
priest on the throne, and a peaceful harmony between them. And, between
the two, they will rule and reign… meaning operating the justice system.

Just as with the situation with Joshua as High Priest who also bears the
uncharacteristic responsibility for judging the people, even wearing a sort of

Lesson 11 - Zechariah 6 Continued
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crown, we find it similarly with the coming Branch. Admittedly, it is hazy about
how exactly this works and what it will look like because a most delicate
balance is to be achieved. This verse uses grammar that mixes the singular
and the plural. That is, on the one hand it appears that there will be two
figures at the throne of the new Temple…one a priest, the other royalty… but
on the other hand, two people cannot occupy the same throne simultaneously.
Quite mysterious. Of course, mystery is the nature of prophecy especially
since it always combines separate near term and far term fulfillments.

The thing is, Joshua, even with bearing a measure of judicial authority that
High Priests didn’t usually have, in no way was to be seen as a monarch. The
High Priest NEVER sits upon a throne. But, the tzemach, the Shoot or Branch,
will be a monarch (this is verified because it is said that He will sit upon a
throne). Thus, in rather typical prophetic style, we find that the first fulfillment
of a prophecy will always have the least scope and completeness of all its
elements, but a later fulfillment will have a much broader scope and greater
completeness. Joshua the High Priest is the first fulfillment, the returned
Messiah Yeshua will be the final fulfillment with the greatest scope and the
highest level of completeness of this prophecy.

One final thing for today that is most interesting and revealing. When this
verse speaks of the Branch as ruling, it uses the Hebrew root word mashal.
But, there is another common Hebrew verb in the Bible that is equally
translated to “rule” and it comes from the root word melek. When we do a
word study we find that in reference to all the kings that come from King
David’s line, the verb mashal is used only of David, Solomon, and Hezekiah.
What makes them unique is that their rule extended beyond the historical
borders of Israel. That is, these kings were monarchs over territory and people
Israel had won in battle. A territory that is more than what was naturally
theirs. When Yehoveh’s rule over all the earth is discussed, it too uses the
verb mashal. However, when the verb melek is used to denote rule, it is of a
king over his own natural territory and people.

Bottom line: this is another intricate validation that just as Yehoveh is declared
ruler over all the earth, so will Yeshua (the Branch) become ruler over all the

Lesson 11 - Zechariah 6 Continued
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earth, as His Father’s agent, during the period of the Millennial Kingdom. We’ll
close here, and next week complete chapter 6 and get into chapter 7.