
The Glory of Kings: A Festschrift for James B. Jordan

Fyodor Dostoevsky
(Christian Encounters Series)

Athanasius
(Foundations of Theological Exegesis and Christian Spirituality)

The Four: A Survey of the Gospels

Defending Constantine: The Twilight of an Empire and the Dawn of Christendom

From Behind the Veil: The Epistles of John

Deep Exegesis:The Mystery of Reading Scripture

1 & 2 Kings
Brazos Theological Commentary

The Promise Of His Appearing: An Exposition Of Second Peter

A Great Mystery: Fourteen Wedding Sermons

Deep Comedy: Trinity, Tragedy, And Hope In Western Literature

Miniatures & Morals: The Christian Novels of Jane Austen

The Priesthood of the Plebs: A Theology of Baptism

A Son To Me: An Exposition of 1 & 2 Samuel

From Silence to Song: The Davidic Liturgical Revolution

Ascent to Love: A Guide to Dante's Divine Comedy

Blessed Are the Hungry: Meditations on the Lord's Supper

A House For My Name: A Survey of the Old Testament

Heroes of the City of Man: A Christian Guide to Select Ancient Literature

Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays

Wise Words: Family Stories That Bring the Proverbs to Life

The Kingdom and the Power: Rediscovering the Centrality of the Church
A couple of notes on the first vision of Zechariah 5, and then translation.
1) Verse 3 is difficult to translate, and is somewhat surprising. The scroll represents, the angel says, the curse going throughout the land, but the effect of the curse in verse 3 is not negative and destructive but purgative. Everyone who steals, the angel says, will be “freed” or “exempted.” The verb means “be innocent” (Judges 15:2) or “remain unpunished” (Jeremiah 25:29). At times, it can have a more negative connotation – a city is “freed” of people in Isaiah 3:28. But the general use suggests a redemptive theme: This is a liberating curse.
2) Similar positive connotations attached to the verb used in verse 4, translated “consume” by the NASB. The verb can be translated as “complete” or “finish,” and is the word used at the end of the creation week and the end of the account of the building of the tabernacle. In context, it certainly seems to mean that the Lord’s curse “ends” the house, but the use of this verb in connection with a house, and its timber and stone, is suggestive of something more positive.
The translation:
And I returned And I lifted my eyes and I saw
And behold a scroll flying.
And he said to me,
“What do you see?”
And I said,
“I myself see a scroll flying
Its length twenty cubits and its width ten cubits.”
And he said to me,
“This the curse going forth over the face of all the earth/land
For all everyone who steals from this just like it will be exempt
And all who swear from this just like it will be exempt.”
“I will cause it to go forth,” oracle of Yahweh of Hosts,
“And it will enter to the house of the one who steals
And to the house of the one who swears in my name to falsehood
And it will remain (stay-the-night) in the midst of its house
And it will destroy/complete it and its wood and its stone.”
posted by Peter J. Leithart on Monday, April 14, 2008 at 3:50 pm
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