The vision of the golden candlestick and seven lamps, and of the two olive trees.
In a vision of a candlestike and candles, 3. and of two oliue trees is prophecied the vocation of the Gentils, 11. and lastly of the Iewes.
1And the angel that spoke in me came again: and he waked me, as a man that is wakened out of his sleep.E tornò l'Angelo, che parlava in me, e mi svegliò come un uomo, che è svegliato dal sonno,AND the Angel returned that spake in me: and he raysed me vp, as a man that is raysed out of his sleepe.Et reversus est angelus qui loquebatur in me, et suscitavit me quasi virum qui suscitatur de somno suo. 2And he said to me: What seest thou? And I said: I have looked, and behold a candlestick all of gold, and its lamp upon the top of it: and the seven lights thereof upon it: and seven funnels for the lights that were upon the top thereof.E dissentii: Che è quel, che tu vedi? Ed io dissi: Io veggo apparirmi un candelabro tutto d'oro, che ha una lampana in cima, e ha sopra di se sette lucerne, e sette canaletti per le lucerne, che erano sul candeliere.And he sayd to me: What seest thou? And I sayd: I saw, and loe a candlesticke al of gold, and the lampe therof vpon the head of it: and the seuen lights therof vpon it: and seuen funnels for the lights, that were vpon the head therof.Et dixit ad me: Quid tu vides ? Et dixi: Vidi, et ecce candelabrum aureum totum, et lampas ejus super caput ipsius, et septem lucernæ ejus super illud, et septem infusoria lucernis quæ erant super caput ejus. 3And two olive trees over it: one upon the right side of the lamp, and the other upon the left side thereof.E sopra di esso due ulivi, uno a destra, l'altro a sinistra della lampana.And tow oliue trees vpon it: one on the right hand of the lampe, and one on the left hand therof.Et duæ olivæ super illud: una a dextris lampadis, et una a sinistris ejus. 4And I answered, and said to the angel that spoke in me, saying: What are these things, my lord?E dissi all'Angelo, che parlava in me: Signor mio, che è questo?And I answered, and I sayd to the Angel that spake in me, saying: What are these thinges, my Lord?Et respondi, et aio ad angelum qui loquebatur in me, dicens: Quid sunt hæc, domine mi ? 5And the angel that spoke in me answered, and said to me: Knowest thou not what these things are? And I said: No, my lord.E l'Angelo, che parlava in me, rispose, e dissemi: Non sai tu quel, che siano queste cose? Ed io dissi: Signor mio, no.And the Angel that spake in me answered, and sayd to me: Why, knowest thou not what these thinges are? And I sayd: No, my Lord.Et respondit angelus qui loquebatur in me, et dixit ad me: Numquid nescis quid sunt hæc ? Et dixi: Non, domine mi.
6And he answered, and spoke to me, saying: This is the word of the Lord to Zorobabel, saying: Not with an army, nor by might, but by my spirit, saith the Lord of hosts.Ed egli rispose, e disse a me: Questa è la parola del Signore, che dice a Zorobabel: Non per mezzo di un esercito, né colla forza, ma per virtù del mio spirito, dice il Signore degli eserciti.And he answered, and sayd to me, saying: This is the word of our Lord to Zorobabel, saying: Not in an host, nor in strength: but in my spirit, sayth the Lord of hosts.Et respondit, et ait ad me, dicens: Hoc est verbum Domini ad Zorobabel, dicens: Non in exercitu, nec in robore, sed in spiritu meo, dicit Dominus exercituum. 7Who art thou, O great mountain, before Zorobabel? thou shalt become a plain: and he shall bring out the chief stone, and shall give equal grace to the grace thereof.Che se' tu, o gran monte, dinanzi a Zorobabel l'una pianura: egli imporrà la pietra primaria, e agguaglierà questa a quella grazia.Who art thou ô great mountayne before Zorobabel? into a plaine: and he wil bring forth the principal stone, and wil make grace equal to the grace therof.Quis tu, mons magne, coram Zorobabel ? In planum: et educet lapidem primarium, et exæquabit gratiam gratiæ ejus. 8And the word of the Lord came to me, saying:E il Signore parlò a me, e disse:And the word of our Lord was made to me, saying:Et factum est verbum Domini ad me, dicens: 9The hands of Zorobabel have laid the foundations of this house, and his hands shall finish it: and you shall know that the Lord of hosts hath sent me to you.Le mani di Zorobabel han gettati i fondamenti di questa casa, e le mani di lui la ridurranno a perfezione; e voi conoscerete, che il Signore degli eserciti mi ha mandato a voi;The handes of Zorobabel haue founded this house, and his handes shal perfite it: and you shal know that the Lord of hosts hath sent me to you.Manus Zorobabel fundaverunt domum istam, et manus ejus perficient eam: et scietis quia Dominus exercituum misit me ad vos. 10For who hath despised little days? and they shall rejoice, and shall see the tin plummet in the hand of Zorobabel. These are the seven eyes of the Lord, that run to and fro through the whole earth.Imperocché chi è quegli, che disprezzò i piccoli giorni? Ei si rallegreranno, e vedranno la pietra di piombo in mano di Zorobabel. Questi sono i sette occhi del Signore, che scorrono tutta quanta la terra.For who hath despised litle dayes? and they shal reioyce, and shal see the stone of tinne in the hand of Zorobabel. These are the seuen eyes of our Lord, that runne through out the whole earth.Quis enim despexit dies parvos ? Et lætabuntur, et videbunt lapidem stantem in manu Zorobabel. Septem isti oculi sunt Domini, qui discurrunt in universam terram.
11And I answered, and said to him: What are these two olive trees upon the right side of the candlestick, and upon the left side thereof?Ed io soggiunsi, e dissi a lui: Che son eglino questi due ulivi a destra, e a sinistra del candeliere?And I answered, and sayd to him: What are these two oliuetrees on the right hand of the candlestike, and on the left hand therof?Et respondi, et dixi ad eum: Quid sunt duæ olivæ istæ, ad dexteram candelabri, et ad sinistram ejus ? 12And I answered again, and said to him: What are the two olive branches, that are by the two golden beaks, in which are the funnels of gold?E replicai ancora in secondo luogo, e gli dissi: Che son eglino que' due rami degli ulivi, che sono presso ai due beccucci di oro, dove sono i canaletti di oro?And I answered the second time, and sayd to him: What are the two branches of oliuetrees, that are beside the two beaks of gold, in which are the funnels of gold?Et respondi secundo, et dixi ad eum: Quid sunt duæ spicæ olivarum quæ sunt juxta duo rostra aurea in quibus sunt suffusoria ex auro ? 13And he spoke to me, saying: Knowest thou not what these are? And I said: No, my lord.Ed egli disse a me: Non sai tu quel, che siano queste cose? Ed io dissi: Signor mio, no.And he sayd to me, saying: Why, knowest thou not what these are? And I sayd: No, my Lord.Et ait ad me, dicens: Numquid nescis quid sunt hæc ? Et dixi: Non, domine mi. 14And he said: These are two sons of oil who stand before the Lord of the whole earth.Ed egli disse: Questi sono i due unti, i quali stan dinanzi al Dominatore di tutta la terra.And he sayd: These are two sonnes of oyle which assist the dominatour of the whole earth.Et dixit: Isti sunt duo filii olei, qui assistunt Dominatori universæ terræ.
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Calmet
Again. He had been with Jesus, Zacharias 3:(Calmet)
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Challoner
A candlestick, etc. The temple of God that was then in building; and in a more sublime sense, the Church of Christ. (Challoner)
Worthington
Some, with the Jews, apply this to the synagogue: but most explain it of the Church, the lamp denoting Christ, and the seven lights all his pastors; the two olives, Enoch and Elias, Apocalypse xi. (Worthington)
Calmet
The angel explains the latter of Jesus and Zorobabel, ver. 14. The lights are the same with the angels, (ver. 10) and eyes, (chap. 3:9.) subservient to these great men. Perhaps no candlestick of this description ever existed, though it alludes to that of Moses in some respects, Exodus xxxvii. (Calmet)
Menochius
Lamp. Hebrew gullah, (Haydock) a round vessel for oil. (Menochius)
Haydock
It was filled from the two olive-trees, and supplied the seven lights by tubes. (Haydock)
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Menochius
Are? Thou art a prophet, and art thou ignorant? (Menochius)
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Challoner
To Zorobabel. This vision was in favour of Zorobabel, to assure him of success in the building of the temple, which he had begun, signified by the candlestick; the lamp of which, without any other industry, was supplied with oil dropping from the two olive-trees, and distributed by the seven funnels or pipes, to maintain the seven lights. (Challoner)
Worthington
Zorobabel might thus be comforted with the assurance that God would protect his Church. (Worthington)
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Challoner
Great mountain. So he calls the opposition made by the enemies of God's people; which, nevertheless, without any army or might on their side, was quashed by divine Providence. (Challoner)
It may also mean Sion covered with ruins.
Calmet
Chief; either the first or the last stone. (Calmet)
Challoner
Equal grace. Shall add grace to grace, or beauty to beauty. (Challoner)
Calmet
He shall greatly adorn it. Hebrew, "when they shall lift it (the stone) up, they will exclaim: Let it be agreeable and loved." (Calmet)
Haydock
Protestants, "He shall bring forth the head-stone thereof with shoutings, crying: Grace, grace unto it." The people filled the air with their cries, when the temple was founded fourteen years before. (Haydock)
Calmet
This second attempt shall be more successful. The temple was finished in four years, 1 Esdras 5:16., and 6:16. (Calmet)
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Challoner
Little days. That is, these small and feeble beginnings of the temple of God. (Challoner)
Calmet
Ye of little faith shall rejoice when you shall behold Zorobabel surmounting all difficulties. (Calmet)
Challoner
Plummet. Literally, "the stone of tin." He means the builder's plummet, which Zorobabel shall hold in his hand for the finishing the building. (Challoner)
Calmet
The Hebrew style all weights stones, Deuteronomy 25:13. (Calmet)
Calmet
Eyes. The providence of God, that oversees and orders all things; (Challoner) or the assistance of the seven chief angels, Tobias 12:15., and Apocalypse 1:4. (Calmet)
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Worthington
Branches: the divine and human nature in Christ. (Worthington)
Calmet
They are the same with the two trees, ver. 11. (Calmet)
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Challoner
Two sons of oil. That is, the two anointed ones of the Lord; viz., Jesus, the high priest, and Zorobabel, the prince. (Challoner)
Haydock
The Hebrews have hot many adjectives. Thus they say, the son of perdition, for a lost son. Septuagint, "sons of fatness." Aquila and Theodotion, "of splendour;" two illustrious personages. (Haydock)
Calmet
One was head in religious, the other in civil matters. (Calmet)
Haydock
Both were appointed by God, and co-operated for the welfare of the people, as the church and state ought to act for the common good, and assist each other. (Haydock)
Calmet
Jesus and Zorobabel were to repair the damages done by the Chaldeans. They were assisted by the seven administering spirits, Hebrews 1:14. (Calmet)
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A candlestick, etc.... The temple of God that was then in building; and in a more sublime sense, the church of Christ.
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To Zorobabel.... This vision was in favour of Zorobabel: to assure him of success in the building of the temple, which he had begun, signified by the candlestick; the lamp of which, without any other industry, was supplied with oil, dropping from the two olive trees, and distributed by the seven funnels or pipes, to maintain the seven lights.
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Great mountain.... So he calls the opposition made by the enemies of God’s people; which nevertheless, without an army or might on their side, was quashed by divine providence.—Ibid. Shall give equal grace, etc.... Shall add grace to grace, or beauty to beauty.
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Little days.... That is, these small and feeble beginnings of the temple of God.—Ibid. The tin plummet.... Literally, the stone of tin. He means the builder’s plummet, which Zorobabel shall hold in his hand for the finishing the building.—Ibid. The seven eyes.... The providence of God, that oversees and orders all things.
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Two sons of oil.... That is, the two anointed ones of the Lord; viz., Jesus the high priest, and Zorobabel the prince.
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Most Hebrevv Doctors & some Christian expound this vision of the temple, & the old synagog, but most others vnderstand it literally of Christ & his Church.
The candlesticke Metaphorically signifieth Christs Church.
The lampe or light Christ.
seuen lightes al the pastores of the Church.
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Tvvo oliues Enoch and Elias. Apoc. 11.
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VVhich vision vvas to be declared to Zorobabel, for his consolation that he might knovv, that God vvould protest his Church.
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Tvvo branches the diuine and humane natures of Christ.
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 10.6
… “And the angel that talked with me came again and waked me, as a man that is wakened out of his sleep, and said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it.…And two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof.”
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St Jerome † AD 420 The Letters of St. Jerome 53.8
… and I will shake all nations and he who is desired of all nations shall come.” Zechariah, he that is mindful of his Lord, gives us many prophecies. He sees Jesus, “clothed with filthy garments,” a stone with seven eyes, a candle-stick all of gold with lamps as many as the eyes, and two olive trees on the right side of the bowl
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Tertullian † AD 220 The Five Books Against Marcion 4.22
… “I considered thy works, and was astonished.” When could this have better happened than when Peter, on seeing His glory, knew not what he was saying? “In the midst of the two Thou shalt be known”—even Moses and Elias. These likewise did Zechariah see under the figure of the two olive trees and olive branches.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… Or rather, if we hear him here, we shall certainly see him hereafter, if not as standing near him, yet see him we certainly shall, glistening near the Throne of the king. Where the Cherubim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as a chief
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Tertullian † AD 220 The Five Books Against Marcion 3.7
… “a worm and not a man, a reproach of men, and despised of the people.” Now these signs of degradation quite suit His first coming, just as the tokens of His majesty do His second advent, when He shall no longer remain “a stone of stumbling and a rock of offence,” but after His rejection become “the chief corner-stone,” accepted and elevated to the top place
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… and you must exalt the adversary above the Majesty of Jesus, because he is called a great Mountain,
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.9
… These were the seven eyes that were opened upon the Stone, and these are the seven eyes of the Lord which look upon all the earth .
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.8
… For whereas God’s protecting power was conceived as wings, they failing to understand this sank down to the level of things human, and supposed that the Unsearchable exists in the likeness of man. Some again dared to say that He has seven eyes, because it is written, seven eyes of the Lord looking upon the whole earth
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 10.6
… the top of it.…And two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof.” And after a few words, the prophet, asking what are the olives on the right and left of the candlestick, and what the two olive-boughs in the hands of the two pipes, the angel answered and said: “These are the two sons of fruitfulness
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Vers. 1. AND THE ANGEL RETURNED, namely Michael, as I said cap. III, 3, who after the vision shown to me in cap. III had departed from me, returning to heaven to God, that he might stand by him as it were the prince of the heavenly army in the customary manner. For having received a new vision and revelation from God to be communicated to me, he returned to me, who was pondering and marveling at the vision which I had seen in the preceding chapter, and I was clinging as if stupefied and astonished. Whence Michael aroused me from this stupor as if from sleep, that I might awake and attend to this new vision of the lampstand, which he was exhibiting to me. Thus Lyra, Vatable and others. Otherwise St. Jerome, Theodoret and Remigius; for they think that the angel did not depart from Zechariah after the vision of cap. III; yet he is said to have returned, because he offered him a new vision, and aroused him to see it. But the former exposition is clearer and more genuine: for if Michael returned; therefore he had gone forth. AROUSED ME, both from the stupor of the vision of cap. III, as I have already said; and from the dullness of the human mind: for its power, bound to the body and depressed toward it, is dulled and as it were put to sleep, so that it may be less keen and vigilant toward spiritual and divine things. The angel therefore arouses the depressed and torpid mind of Zechariah, that he may elevate it to divine things and render it attentive; inasmuch as this prophecy is enigmatic, obscure and difficult, as if to say: Michael, by arousing me, sharpened my mind, and made it more attentive to the hieroglyphics and heavenly symbols, which he was about to show me.
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Vers. 2. A GOLDEN LAMPSTAND. He alludes to the lampstand which Moses made by the command of God, Exod. xxv, 31. Whence that one, equally as this of Zechariah, had seven branches and lamps; yet it was not in all respects the same as it, as Lyra wishes. For the Mosaic one did not have seven oil-vessels, two spouts and as many olives, which this of Zechariah had. The lampstand by synecdoche signifies and represents the temple to be restored by Zerubbabel. For it was one of the three principal vessels of the temple, which illuminated the whole tabernacle with its light. Again, a lampstand is not usually brought into the temple unless it is completed. Therefore the making of this lampstand signifies and presupposes the making of the temple to be completed, says Lyra. Hence mystically the lampstand, equally as the temple, represents the Church, which is golden in charity and heavenly doctrine. Thus St. Jerome, Cyril, Remigius, Rupert and others. Whence St. John in the Apocalypse I, 13, saw "in the midst of seven lampstands one like unto the Son of man," that is Christ. And vers. 20, he hears the explanation of them from the angel saying: "The seven lampstands are seven Churches" of Asia, namely the Ephesian, Smyrnaean, Pergamene, Thyatirene, Sardian, Philadelphian, Laodicean, as is evident there, cap. II and III. See the things said there. For indeed St. John in that place alludes to this lampstand of Zechariah. But concerning the signification of the lampstand I shall say more vers. 6. A round vessel and rolled up like a globe, or oval like a lentil. Our author calls it a lamp, because in many places lamps have the form of a lentil, and are round, namely spherical, or oval. This lamp therefore was a hollow and swollen sphere, such as we see rising up before the venerable Sacrament in temples. Moreover this in the head, that is in the top of the shaft, or staff of the lampstand, stood out like a shell, to receive the oil to be distributed into the seven lamps, surrounding it on both sides. It was therefore this lamp a shell of oil, or a spherical oil-vessel; whence also two olives were seen on both sides, as it were symbols and signs of the oil, with which the lamp was full. Some add, as Fernandius in vision XXXII, sect. 1, Ribera, Sanchez and others, that it was a true burning and shining lamp, but larger, which was surrounded by seven smaller burning lamps: which is very probable, for this is more fitting; and thus we see in the basilicas of Rome of St. Peter, St. Paul, St. Cecilia, and others a huge silver lamp, which is surrounded by many other smaller ones, hung before the tombs of the saints, to shine before them for the sake of honor. This lamp therefore seems to have been similar to those, namely huge, round, or oval, open above, into which was inserted an iron or bronze channel, fastened to cork, so that elevated by it oil might float on it, through which an inserted wick drew oil from the lamp, so that it might burn continually. It is therefore less probable what some think, that this lamp was as it were a certain broad basin, placed on the shaft of the lampstand, unless by basin you understand a shell arising from the shaft itself. From what has been said it follows that this lampstand universally was not seven-headed, but eight-headed; for it was eight-branched, and consequently eight-flamed; for the middle shaft was surrounded by seven branches, and both on the shaft and on the seven branches a burning lamp stood: therefore there were eight. SEVEN INFUSORIES. Thus Our Author, St. Jerome in his Commentary, and the Septuagint. You will say: The Hebrew, Chaldean, Pagninus, Vatablus and other more recent scholars read seven and seven; therefore there were fourteen infusories. Some respond that the Hebrew text is corrupted, and for seven and seven, only seven should be read once. For thus the Septuagint and St. Jerome read it. Secondly, Sanchez responds differently, namely that there is an anadiplosis, that is to say, Seven, seven, I say, were the infusories for the lamps themselves. Which exposition is plausible, and extricates all contradictions. Thirdly, Christopher a Castro responds that there were seven, if you consider the origin and openings; but there were fourteen, if you count the little channels themselves. For infusories are called here small channels, or tubes and passages, through which oil flowed from the lamp into the lamps, as Clarius and Vatablus say. Now these tubes were fourteen, which proceeded from the lamp through seven openings. The lamp therefore had only seven openings, but each opening had two tubes, one of which extended into one lamp, the other into another adjacent to it; therefore each opening supplied oil to two lamps through two tubes proceeding from itself; and because there were seven openings, hence Our Author and the Septuagint count seven infusories; but because there were fourteen tubes, hence the Hebrew, Chaldean and more recent scholars count fourteen infusories. But these things are asserted incongruously and without cause, especially because infusories are properly called the channels themselves, not the lamps, openings and orifices themselves. Wherefore the second solution seems truer, which the version of the Septuagint and Ours confirms. Moreover, these infusories were reeds, proceeding arcuately from the bottom of the lamp, and at the top each of them sustained its own lamp, and they were hollow, so that they might be tubes, through which oil from the lamp would be conveyed to the lamps, as Sanchez rightly shows and depicts in the diagram of the candlestick. For this is far more fitting than what others bring forward, who place seven reeds only for sustaining the lamps, then depict seven infusories distinct from the reeds as if seven channels, through which oil would flow from the lamp into the lamps. For what purpose this so incongruous multiplication of instruments, when both could be done more fittingly through hollow reeds? Hence again it is clear that these infusories were not vessels separated from the lamps and candlestick, which we call funnels, such as many have in Rome in their chambers, for receiving oil, which they pour into the lamp from it from time to time. For thus one large infusory would have sufficed for the candlestick and its seven lamps, and seven infusories would have been in vain. Add that thus these infusories would have been separated from the candlestick by vessel, equally as by place: but now it is clear that they were joined to it. This whole vessel of the candlestick was one, but sevenfold, because divided into seven lamps, and consequently into seven infusories, that is reeds or tubes, which would bring oil into the lamps. Less correctly do R. Solomon and Arias explain seven and seven thus, that is to say, Each lamp had seven infusories; for thus universally the infusories would have been in number forty-nine. So many certainly were not needed, nor even was there room in so few and small lamps.
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This therefore was the idea of this whole spectacle. First, Michael showed Zechariah a great golden candlestick, on the top of which stood a spherical vessel like a great lamp, for receiving oil, and at the same time for shining as much as possible. Secondly, this lamp was surrounded by seven other smaller lamps, or lights, which through as many reeds, proceeding arcuately from the very bottom of the lamp all around, were set. Thirdly, these reeds were hollow like channels, or tubes; for through them oil from the lamp was conveyed to the lamps standing on the reeds—
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Vers. 5. DO YOU NOT KNOW? Michael pretends to marvel that Zechariah does not grasp these symbols, as being a Prophet, that is to say, Are you a prophet, and do you not know these things? especially since these pertain to the subject matter of your prophecy. For they represent the building of the temple, concerning which you prophesy continually. Thus Christ says to Nicodemus: "Art thou a master in Israel, and knowest not these things?" John III, 10. By which phrase and gesture he does not so much censure his ignorance, as sharpen his zeal for learning, and stir him to attention to his teaching concerning baptism and spiritual regeneration.
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Verse 6. THIS IS THE WORD OF THE LORD TO ZERUBBABEL. Just as in the preceding chapter He raised up Jesus the high priest for the building of the temple, so here He raises up and encourages Zerubbabel the prince, promising him that by God's aid he will successfully complete it. For just as Jesus was the prince of the Church and of sacred things, so Zerubbabel was the prince of the commonwealth and of civil affairs. From both of these heads and princes depended the building of the material temple, just as from both much more depends the building of the spiritual temple, namely true faith, religion, justice, holiness, order and beauty of the whole commonwealth. NOT BY AN ARMY, NOR BY STRENGTH, BUT BY MY SPIRIT, SAITH THE LORD. Here Michael explains the symbol of the candlestick, but so concisely and obscurely that Oedipus would be needed. First, Remigius, Albert and Haymo think that the building of the candlestick represents the solution of the Babylonian captivity, as if to say: This solution will not come about by the force of arms and soldiers, but by my spirit, by my providence, by my counsel and by my power. But the Babylonian captivity had long since been solved by Cyrus, and the Jews had already returned to Jerusalem and were engaged in the building of the temple; the Prophet, however, does not prophesy about past things, but about future things. Second, the Hebrews think that by the building of the candlestick is signified the restoration of the commonwealth by Zerubbabel, who was about to restore the Mosaic law in it. For in the commonwealth of the Hebrews the candlestick was the law given through Moses. But this candlestick is mystical, not literal. Third, Lyra and Hugh thus explain it, as if to say: This candlestick, that is, this temple you will restore, O Zerubbabel, not by your strength and power, but by the Spirit of God, which will suggest this, inspire it, and persuade Darius Hystaspes king of the Persians to permit, indeed to cause, the same to be restored. For thus indeed it appears to have happened in fact in I Esdras VI. This sense is fitting, but partial, not adequate. Fourth, Clarius, and from him Castro, think that the candlestick signifies prophecy, namely the Spirit of God, which is offered through the word, or oracle and utterance of God in the mind of the Prophet; that oil is the grace of the Holy Spirit, that the channels are the Prophets taught by God, through whom the word of God is derived to others; that the seven lamps are the various gifts of the Holy Spirit. Moreover, the candlestick was made, burned and received oil from olives without human ministry, so that it might be signified that prophecy is the work of God, not of man. But this exposition seems remote and less adequate. Fifth therefore and genuinely, this candlestick represents God, says Mariana, and God's providence, which He exercises through seven lamps as it were eyes, that is through seven primary angels, as we shall hear in verse 10, especially concerning the building of the temple to be restored by Zerubbabel. The candlestick therefore is God's providence, insofar as it extends itself to the lamps, that is to the angels, and all created things; the lamp is divinity itself in itself, namely God's mind and most brilliant eye; the oil-vessels are the various reasons, modes and differences of divine providence, by which through the angels He rules and governs this creature in this way, that one in that way, another in another way suited to it. Again they are the various graces, gifts and talents, which God distributes and imparts to various ones at His pleasure. For the candlestick, because it is the bearer of light, bears the type of wisdom, vigilance and providence, as I said in Exodus chapter xxv, 31. Pierius adds, in Hieroglyphics XLVI, that it is the symbol of divine life, generation, purity of soul, love, fame and glory, finally of divinity itself; because it exhibits fire, which is the hieroglyphic of God. The two olive trees are Jesus and Zerubbabel, or priesthood and kingship, about which more presently. Moreover the lamp of the candlestick was in itself full of oil continuously lasting and always burning, as if it had been expressed from asbestos stone, which is not consumed by fire. It was therefore this asbestos light, an inextinguishable light, signifying the unfailing, eternal and continuously vigilant wisdom and providence of God. Hence secondly, this candlestick represents the temple itself to be restored, as a part represents the whole, by synecdoche. That this is so is clearly taught by Michael in verse 9, saying: "The hands of Zerubbabel have laid the foundation of the house (of God, namely the temple), and his hands shall finish it." Consequently the candlestick represents that, together with the temple and through the temple, the whole Church and commonwealth of the Jews is to be restored to its former splendor, according to that which he promised in chapter II, 5: "In glory I will be in the midst thereof." For in its destruction and captivity Jeremiah had mourned, and sorrowfully sang that passage from Lamentations IV, 1: "How is the gold become dim, the finest color is changed, the stones of the sanctuary are scattered?" Now indeed this candlestick restored through Zerubbabel, or rather to be restored, Zechariah saw golden, and shining with eight lights. Wherefore Titus, laying waste Jerusalem, in order to signify that he had taken away all glory from the Jews, took from them the candlestick, and carried it to Rome in triumph: whence even now in the triumphal arch of Titus at Rome we see it graphically carved. Hence also the modern Jews celebrate their sabbaths and feasts with lamps, as I have seen in their synagogues, which custom is shown to be ancient by Persius in satire V: "The days of Herod came, and the anointed windows sent forth a thick cloud of smoke from the lamps, bearing violets." The same is evident from the Canon LXX of the Apostles, which thus has it: "If any Christian shall bring oil to the sacred rites of the Gentiles, or to the Synagogue of the Jews on their feast days, or shall light lamps, let him be cast out from the fellowship." Hence also Christ describes the feasts and nuptials of the heavenly Jerusalem and temple by lamps and torches, Matthew xxv, 1. Furthermore there are seven lamps, because there were so many in the candlestick of Moses, to which this alludes, and which this represents, and because the number seven, which is the number of multitude and fullness, signifies that the celebration and glory of the temple and commonwealth after captivity shall be great and extraordinary. The lamp in the midst of it is God, who supplies to all the lamps, that is to the parts of the temple, oil, that is vigor and splendor: or more aptly according to this second exposition, the lamp is the Holy of Holies: for just as in the candlestick the brightness of the lamp shone forth, and nourished the brightness of the seven lamps surrounding it by supplying them oil; so in the temple the majesty and brightness of the Holy of Holies shone forth, which communicated its veneration and holiness to the Holy Place, and the court, and the other parts of the temple. The two olive trees are Jesus the high priest, and Zerubbabel the prince. For these, standing by the primary candlestick, that is by the ruling God, as is said in the last verse, by his nod and guidance built and completed the material and secondary candlestick, that is the temple, and procured for it honor and glory, and they accomplished this not by their own resources, strength or power, since the Samaritans and other enemies powerfully hindered the work, but by the virtue and spirit of God. And this is what Michael signifies, saying: "Not in an army, nor in strength, but in my spirit," supply, shall this work be completed, and the building of the temple so great and magnificent, as he explains in verse 9. For this Spirit, just as it stirs up the Prophets, namely me Zechariah and Haggai to urge on this building; so likewise it shall concur in it, and by its wisdom, aid and protection shall so direct, help and advance it, that neither Sanballat nor any other enemy shall be able to hinder it, but it shall shortly be completed and brought to its completion. For it shall animate Zerubbabel and the people to build strenuously, and shall govern and prosper all their counsels and works. In the Church, lamps burn among the Gentiles, the Jews remain in darkness, but at the end of the world they will be illuminated by two olives, that is, Elijah and Enoch. Allegorically and rather, this candlestick first represents Christ, who illuminates and sends seven angels, so that through them he may govern the Church. Hence of him it is said in the Song of Songs I: "Thy name is as oil poured out." Hence secondly, the candlestick represents the Church of Christ; the lamp is the Pontiff and the Roman Church, which is as it were the Holy of Holies; whence she herself, as it were a matrix, instills oil, that is power, vigor, and doctrine and grace, into seven lamps, that is all other Churches scattered throughout the whole world, through seven pourers, that is seven sacraments, and through seven orders. For all power of order and jurisdiction (and consequently all sacraments) is derived from the Pontiff of the Roman Church, as it were from a lamp, into all the bishops, priests and Churches of the world. The two olives are St. Peter and St. Paul, who built and founded the lamp, that is the Roman Church; and into it they distilled all doctrine and grace with their blood, and still distill it from heaven through prayers and suffrages. But they do this not by their own power, but in the spirit of Christ, from whom they obtain all their strength, power and vigor. For Christ is the primary lamp full of the oil of grace in itself, says St. Jerome, Vatable, Fernandez and others. For Christ is the light of the world, John VIII, 12, and as it were the sun illuminating the world, John I, 9; and therefore into seven lamps, that is into all Churches, he flows oil, that is grace. For of his fullness we all receive. Consequently through the lamp you may aptly understand the bath of the passion of Christ, which the Church contains and possesses, whose oil is his blood and merits, which are derived through seven pourers, that is sacraments, into seven lamps, that is all particular Churches: two spouts signify two natures of Christ: two olives represent Jesus the Pontiff and Zerubbabel, each of whom was a type of Christ, and foreshadowed his twofold power, namely the pontificate and the principate. Jesus therefore is Christ the Pontiff: Zerubbabel is the same Christ as legislator and prince. Because Christ is both Pontiff and prince of the Church, hence into it oil, that is the power of meriting and satisfying, flows continually. That the blood of Christ had and has both this power comes from the hypostatic union with the Word, which made Christ Pontiff and prince. Further, I have reviewed the analogies of the candlestick and the Church in Apocalypse I, 20. To this pertains the exposition of Rupert: Zerubbabel, he says, is Christ descended from Zerubbabel, who put on humanity, which is gold, conceived not from the seed of man, but by the power of the Holy Spirit, and born of a virgin; just as this candlestick was not made by man, but by God alone. Christ therefore is the candlestick illuminating the temple of the Church. This whole is golden, because after the resurrection Christ became wholly glorious, whereas before it he was glorious only in his head, that is in his divinity: in him was the lamp sevenfold, that is sevenfold grace, namely the seven gifts of the Holy Spirit, by whose power and spirit he fought against and conquered spiritual enemies. Tropologically, the lamp of the candlestick, that is of the Church, is the Blessed Virgin, says Anastasius of Nicaea, Question LIII in Scripture, because she bore the light free from matter, God incarnate; and because she herself suggests and instills into seven lamps, that is the apostles and other saints, through Christ the oil of doctrine and grace: for that lamps are illustrious saints is evident from that saying of Christ concerning John the Baptist, John V, 33: "He was a burning and shining lamp." See the sayings, Exodus xxv, 31. Thus St. Cyril and St. Epiphanius, homily On the Praise of the Blessed Mary. But concerning this entire vision, hear Anastasius, bishop of Nicaea, Question LIII in Holy Scripture: "What," he says, "is the candlestick? Holy Mary. But why a candlestick? Because she bore light free from matter, God incarnate. But why entirely golden? Because after childbirth she remained a virgin. What are the seven lamps? Seven laws: for law is light, Proverbs VI, 23. The first is the light of nature. The second, the law through sight. For whatever law proclaims God, sight proves through created things. For from the magnitude of created things and their beauty the Creator is discerned. The third, the law of paradise," forbidding the tree of knowledge of good and evil. "The fourth, which existed in the time of Noah in a cloud. The fifth, which existed in the time of Abraham through circumcision. The sixth, the law of the letter," namely the law of Moses written by God on tablets of stone. "The seventh, the law of grace. What are the seven oil-vessels? The seven gifts of the Holy Spirit, which Isaiah recounts in chapter XI. What are the two olive trees? The two Testaments. For just as the olive has a leaf always green, so also the two testaments have perpetual and never-ceasing testimonies concerning Christ." Thus Anastasius. Furthermore, all the saints have their light not from themselves, but from Christ through the Blessed Virgin. For she bore Him, and gave and gives Him to us. Whence St. Augustine, explaining that saying of Christ, John XII, 36: "Believe in the light, that you may be children of light," thus speaks: "Let them therefore be under the lamp of the lamps, if they wish to be illuminated, since they do not have light from themselves, but from Him who has light from Himself, and not from another. For thus they have their light secure by adhering to Him, which cannot fail, and always suffices for others." The same, in his 54th tractate on John: "All the saints," he says, "are lights; but by believing they are illuminated by Him, from whom if anyone departs he will be darkened. But that light by which they are illuminated cannot depart from itself, because it is altogether unchangeable, and therefore there are no darknesses in it, nor can there be." Thus our Emmanuel: The candlestick, he says, is the Church, the lamp is Christ, the lamps are all the just, the seven oil-vessels are the seven sacraments, by which the oil of grace is poured upon the just, that they may shine. Morally, note this axiom of God which He here sanctifies through Zechariah in the material temple, namely: "Not by army, nor by strength, but by My Spirit, saith the Lord of hosts," supply, shall such a fabric of the temple be perfected; the same applies much more to the spiritual fabric both of the Church and of each holy soul. For that the Apostles erected churches everywhere throughout the earth, and gathered all nations to them, was the work not of human strength, but of the divine Spirit. Similarly, that churches are built today among the Japanese, the Chinese, the Brazilians, the Mexicans, etc., and that these same churches are restored among heretics in Bohemia, Moravia, Hungary, Germany, etc., was not so much by army as by the power of the Spirit of God. In like manner, that St. Paul, St. Mary Magdalene, St. Mary of Egypt, St. Pelagia, who were brothels and dens of demons, are transformed into temples of God, is the power not of man, but of the Holy Spirit, who penetrates hearts and changes minds. This is the same power which today converts sinners, and raises the just to eminent sanctity and inflames them. Moreover, the Holy Spirit does this, not by the force of violence, but gradually and gently, like a gentle breath stealing into the soul through heavenly illuminations sent to the intellect, and similar affections and impulses imparted to the will. For God's providence through this spirit governs the world in such a way that it reaches strongly from end to end, and disposes all things gently. As a symbol of this matter, God appeared to Elijah, who seemed to himself zealous, and desired that the impious Jezabel and the Baalites be destroyed by fire and lightning, He appeared, I say, not in fire, wind, thunder, but in spirit and the whistle of a gentle breeze. Hear the Scripture, III Kings XIX, 11: "Go forth (O Elijah) and stand upon the mount before the Lord: and behold the Lord passeth, and a great and strong wind overturning the mountains, and breaking the rocks in pieces before the Lord: the Lord is not in the wind. And after the wind a commotion: the Lord is not in the commotion. And after the commotion a fire; the Lord is not in the fire: and after the fire a whistling of a gentle air; and there the Lord." Such was, and is, the Spirit of Christ, who therefore when St. John and St. James asked to call down fire from heaven upon the Samaritans, because they had dishonored Christ, rebuked them, and taught them the Spirit of gentleness, saying: "You know not of what spirit you are. The Son of Man came not to destroy souls, but to save," Luke IX, 55. Whoever therefore attempts to convert himself or others from sin, or to lead them to eminent perfection, let him know that he cannot do this by his own strength, but by God's. Let him therefore, distrusting himself and trusting in the Holy Spirit, humbly and ardently invoke Him, and frequently cry out: "Come, Holy Spirit, fill the hearts of Thy faithful, and kindle in them the fire of Thy love. Water that which is dry, Heal that which is wounded, Bend that which is rigid, Warm that which is cold. Guide that which goeth astray. Give to Thy faithful, who trust in Thee, The sacred sevenfold," namely the number of the gifts of the Holy Spirit: "Give the merit of virtue, Give the outcome of salvation, Give eternal joy. Amen."
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7. WHO ART THOU, O GREAT MOUNTAIN, BEFORE ZOROBABEL? You will ask, who is this mountain? I answer, all the great rivals and powerful adversaries of the Jews, who wished, or certainly could easily hinder the building of the temple. Whence first, the Hebrews, and among them St. Jerome, Remigius, Lyran and Emmanuel understand the devil, who was Satan, that is the adversary of Jesus and Zorobabel in the building of the temple, and in restoring the commonwealth of the Hebrews, as is evident from chapter III, 1. Secondly, Mariana understands Sanballat and the Samaritans, who opposed Zorobabel in restoring the city and temple. Thirdly, the Chaldean paraphrase, Theodoret and Clarius understand the kings and monarchs of Persia, especially Cambyses and the magi, who up to this point had almost hindered the restoration of the temple, and thereafter could hinder it, especially persuaded by wicked counsellors, whom the Samaritans and other enemies of the Jews corrupted with gifts. Whence the Chaldean paraphrase translates: What art thou reckoned, O foolish kingdom, before Zorobabel? art thou not as a valley? as if to say, What are the monarchs of Persia, who seem to be high mountains, that they should oppose themselves to thee, O Zorobabel, in the building of the temple? Behold I will bring them down to a plain, that is I will humble them before thee: I will therefore bring them down as it were into a valley before thee, both because I will make thee eminent over them in this work, and surpass them as a high mountain; and because I will bend their heart and soften it, so that they themselves like valleys may afford thee easy access and passage, may assent to thy wishes, may as it were subject themselves to thee, and permit the temple to be restored: "For the heart of the king is in the hand of the Lord: whithersoever he will, he shall turn it," Prov. XXI, 1. He uses the likeness of a mountain, because mountains are wont to hinder the building of the temple (of which we are here speaking) and of houses: whence lest they hinder it, or lest they intercept its view and perspective, they are wont to be levelled. Allegorically, the great mountains were both demons, and the princes of the Jews, and the emperors and kings of the heathen, who truly opposed themselves to Zorobabel, that is to Christ, and to Christianity in the building of the temple, that is of the Church; but Christ laid them low, and subjected them to himself, wonderfully changing their hearts by his mighty grace, according to that which Isaiah sang of him in chapter XL, 4: "Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall become straight, and the rough ways plain. And the glory of the Lord shall be revealed," namely the glorious power, which makes mountains equal to valleys, the mighty to the common people, the proud to the humble. Tropologically, thus God levels the difficulties for pious kings and any faithful people, which were truly very great, or seemed so to the faint-hearted, for rooting out heresy, or inveterate vices, so that they themselves wonder suddenly that these are brought down as it were to a plain, melt away and vanish. Hope therefore in God levels all mountains, so that he who hopes may sing with Habacuc chapter III, 19: "God the Lord is my strength: and he will make my feet like the feet of harts. And he will set me upon high places, a conqueror singing psalms." Thus of the bridegroom, namely Christ, to whom in the incarnation and conversion of the world so many mountains of difficulties were set before him, it is said in Canticles II, 8: "Behold he cometh leaping upon the mountains, skipping over the hills," that is overcoming all obstacles and difficulties. Whence Symmachus translates: Ascending against the mountains, leaping against the hills. Thus David by the virtue of God laid low the mountain, and that carnal tower, says St. Chrysostom, namely Goliath the giant. TO A PLAIN, namely I will bring thee down, O great mountain, or descend to a plain and be levelled, according to the sense already assigned. AND HE SHALL BRING FORTH THE HEADSTONE: In Hebrew, the stone of the head, that is the foundation stone and the first and lowest in the foundation. But because this had already been laid in the building of the temple, as it was begun, hence our translator better renders it, "the headstone," which is that which in the completed building stands out and projects at the summit, so that it stands out beyond the order of the others. Whence explaining this stone he adds: "His hands shall finish it," namely the house of God. This stone therefore of the summit signified Zorobabel, who as he had begun the temple, so he was to bring it to completion. Thus Lyran, Clarius, Dionysius and others. For he opposes this stone to the great mountain, of which he spoke in verse 7, as if to say, Zorobabel shall become the headstone and lofty, which shall be raised up as a mountain, when he shall place the summit on the temple, and upon it the headstone and highest. Whence Theodoret thus explains it, as if to say: "And if a thousand times with the utmost fury you attempt to hinder Zorobabel, I will show your vain hopes: for I have filled him with all grace, and heaped him with overflowing goods, and made him firm as a stone: but for you I will prepare destruction, so that what is lacking in human strength, may be supplied and compensated by heavenly benignity." Allegorically and rather, the chief stone of the Church is Christ, who grew into a mountain, Daniel II, 35, when He brought the structure of the Church which He began to completion through the Apostles. Whence the Chaldean translator renders it: The Messiah shall emerge, whose name was spoken from eternity, who shall possess the dominion of all kingdoms. Thus St. Jerome, Cyril, Haymo, Rupert, Hugh and Vatablus. Just as therefore Zechariah cap. III, 9, promised to Jesus the high priest this stone, namely Christ; so He promises the same here to Zerubbabel the prince: but there so adorned that it befits none but Christ; here however He proposes it nakedly and simply, so that it can designate Zerubbabel according to the letter, but Christ allegorically and chiefly: For the Prophets leap and spring from type to antitype, namely from Jesus and Zerubbabel to Christ. For the Prophets endure, indeed demand, these sudden raptures and returns, these leaps and springs, by reason of the amplitude, loftiness and velocity of prophetic light. AND HE SHALL BRING FORTH THE HEADSTONE WITH SHOUTINGS OF GRACE, GRACE UNTO IT. "Its," namely of the stone: for in Hebrew it is la, that is, its, or to it feminine. Whence it corresponds to eben, that is, to stone: for eben is feminine to the Hebrews. For "shall bring forth" in Hebrew is tesquot, which the Rabbis, and from them the moderns, such as Pagninus, Vatablus, Arias, the Zurich Bible, translate as shoutings, from the root tsabak, that is, to cry out, to shout. Whence they translate: And he shall bring forth the chief stone with shoutings (shouting: Grace, grace to it, thus Pagninus); or, there shall be applause and congratulations for it. Thus the Zurich Bible, as if to say: When the temple is completed and the capstone is placed on its highest point, the people shall shout: Grace, grace be to this stone and to the whole temple, that is, may all prosperity and happiness be to this structure; may God show and preserve His grace, favor, renown and glory in this His house. This is said literally of the temple of Zerubbabel, allegorically and rather of the Church erected by Christ. Whence Vatablus and others hold this to be fulfilled on Palm Sunday, when the crowds shouted to Christ as if to the Messiah: "Blessed is He that cometh in the name of the Lord: Hosanna in the highest;" just as at His nativity the angels shouted: "Glory be to God on high." This sense is fitting, and the Hebrew text strongly favors it. Better do the Septuagint and our version derive tesquot from scava, that is, to equal: for although in tesquot there is the letter aleph, in scava however there is he, yet since these two letters are both guttural letters, they are often interchanged with each other. Now the sense is first, as if to say: The grace of Darius Hystaspes shall equal the grace of Cyrus: for each gave the faculty of rebuilding the temple; but Darius moreover gave the expenses necessary for it. Thus Lyra. Secondly, as if to say: This temple of Zerubbabel in its splendor and glory shall equal the temple of Solomon, indeed shall surpass it, not in gold and magnificence, but in the power of the Messiah who shall dwell in it, as Haggai predicted cap. II, 8; for both temples were grace and gift of God. Thus Sanchez. Thirdly and most fittingly, as if to say: The grace of the perfect temple shall equal the grace of the same temple begun, indeed shall surpass it. For it is a greater gift to perfect a thing than to begin it, according to that saying: "Better is the end of a speech than the beginning," Ecclesiastes VII, 9. That this is the sense is evident, because thus the angel explains it when he adds: "The hands of Zerubbabel have laid the foundation of this house, and his hands shall finish it." Moreover you shall rightly adapt the words thus: "And he shall bring forth grace equal to the grace of it," or, as it is in Hebrew, to it, namely to the chief stone, for example to the capstone to it, that is, in it, as if to say: In the stone of the summit God shall make the grace of the completion of the temple equal to the grace of its beginning, or shall make it so that the highest stone may aptly correspond to the lowest, namely the summit to the foundation: because He shall make the beauty, fitness, firmness and grace of the summit as great as that of the foundation. Moreover this stone, each one, was placed by Zerubbabel: whence it represents him, as if to say: Zerubbabel shall place the capstone in the temple with such grace as he placed the first stone in the foundation, that is, with such grace shall he perfect the temple as he began it. Fourthly St. Jerome, Haymo and Rupert add, as if to say: The grace and benefits which God shall bestow upon Zerubbabel and the Jews returning from Babylon shall equal the grace and benefits which God once bestowed upon their fathers in the time of David, Solomon, etc. Finally the sense shall be full, if you take the Hebrew tesquot in both significations, and join the first exposition to the second, as if to say: When the last stone is placed on the summit of the temple and it is completed, all shall rejoice, and with applause and jubilation shall shout saying: The grace and happiness of the completed temple equally corresponds to the grace and happiness with which it was begun. Thus a Castro. Allegorically, God made equal the grace of Christ to the grace of Moses, or rather that grace far transcends this: for Christ fulfilled all the figures of the law, and all the prophecies of the Prophets. For "the law was given through Moses, grace and truth came to be through Jesus Christ," says St. John cap. I, 17. Whence immediately before, alluding to these words of Zechariah, he premised: "Of his fullness (of Christ) we all have received, and grace for grace." Which various ones variously expound, and all congruously. First, that is to say, we have received the Evangelical law of Christ in place of the old law of Moses: for both were grace, because freely given. Thus St. Cyril, Chrysostom, Leontius, Theophylactus, Euthymius, Jansenius, Ribera in cap. I of St. John. Second, that is to say, we have received grace of eternal life, that is glory, in place of grace of life. Thus St. Augustine there. Third, that is to say, in place of the grace of Christ we have received a vicarious and similar grace, or, in the grace of Christ as in a head, we all as members have obtained grace, and through him have been made grateful to God. Thus St. Chrysostom, Cyril, Theophylactus, Zacharias Chrysopolitanus and Toletus there. Or more forcefully, expounding the Greek anti, that is for, through on account of, as it is often expounded, that is to say, On account of the grace of Christ as a fountain and origin (namely as a meritorious cause) we all have received grace, namely our own grace through and on account of the grace of Christ. This sense appears to be the genuine one, for it explains that
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Vers. 9. THE HANDS OF ZERUBBABEL. Hence it is clear that the Prophet speaks literally not of the building of the Church which Christ will build, but of the building of the temple. For the plain sense which the words demand is this: Just as Zerubbabel laid the first foundations of the temple under Cyrus, I Esdras III, 8, or certainly restored and completed the same in the second year of Darius Hystaspes, as Haggai says cap. I, 12, and Esdras lib. I, cap. IX; so he himself will complete the building, and will bring the temple to its completion, and then you shall know, O Jews, that I Zechariah, who predict these things, have been a true prophet sent by God, because then you will see in fact my oracles and promises fulfilled. Thus St. Jerome, Theodoret, Remigius, Rupertus, Lyra, Arias, Vatablus and others throughout. Allegorically, that is to say, just as Zerubbabel through himself began and completed God's house, so he through Christ to be born from himself will build the Church, and will perfect and consummate it entirely through the Apostles and other followers, and especially through Elijah and Enoch at the end of the world.
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Verse 10. WHO HATH DESPISED THE DAYS OF SMALL THINGS? No natural days are small: for all are equally great, namely of 24 hours. Yet some are called great, others small by metonymy: great, in which great things are done or happen; small, in which small things. Thus Osee chapter 1, 11, calls "the great day of Jezrael" the day of the incarnation and redemption of Christ, when He Himself was about to gather Jezrael, that is the seed of God, namely the faithful people both from the gentiles and from the Jews into His Church. See the things said there. On the other hand, the days in which they had begun to lay the foundations of the temple are called small in this place, on account of the small beginnings of the temple, which were so meager that those who had seen the magnificence of Solomon's temple wept, as if despairing that that temple could be restored and brought to its former height and magnificence. This is evident from Aggaeus, who was a contemporary and helper of Zacharias in urging the building of the temple, and therefore is the interpreter of the same, and, so to speak, the paraphraser. For Aggaeus in chapter II, 4 says: "Who is there among you that is left, that saw this house in its first glory? and how do you see it now? is it not in your eyes as if it were not?" Wherefore consoling and encouraging them, he promises in verse 10, saying: "Great shall be the glory of this latter house more than of the former." This is secondly evident from the Hebrew text, which has word for word: Who despised the day of ketannot, that is of small things, that is of small things, namely of the beginnings and foundations of the temple. Secondly, small days can be understood as few: for in a short time this latter temple was completed. For it began to be built in the second year of Darius, and was completed in the sixth year of the same. Whence Rupertus thus explains: Who would despise this small time? nay rather, who would not receive such swiftness in so short a time, in which the temple was completed, as an argument and proof that the Lord sent me to you, and that He Himself is both the author and completer of this swiftness as well as of the building? Thus Jacob, when asked by Pharao how many years old he was, answered: "The days of my pilgrimage are a hundred and thirty years, few and evil," that is few and miserable, Genesis XLVII, 9. Thirdly, Theodoret thus explains, as if to say: I despised Jerusalem for many days, and condemned it to 70 years of desolation and captivity; in like manner it is now very easy for me in a few days to restore it and bring it back to its former glory. Fourthly, Ribera understands by small days the kingdom of Antichrist: for he shall reign and oppress the Church for a few days, namely for three and a half years, so that the sense is, as if to say, In the time of Antichrist the faithful, seeing him destroy the Church and the Jews receive him as the Messiah, will think it is all over with their salvation. For they will see God who once wrought great things for them, now working small things for them, and as it were neglecting and despising them. But this sense is not literal, but mystical. Allegorically, small days are called the few and humble days of Christ, says Emmanuel. For just as Zorobabel began the building of the temple from small foundations, so also Christ the building of the Church. For He was born a little child in a stable from a poor mother. Who seeing Him did not despise Him? Who believed that that little child would grow into so great a Church, which would embrace the whole world? Again He was small, that is abject, because He exercised the carpenter's trade and remained hidden until the thirtieth year: then indeed for a few days, namely for three years, He preached, and had few and rude disciples and apostles. Whence the Jews and scribes despised Him, saying, Mark VI, 3: "Is not this the carpenter, the son of Mary, the brother of James," etc.? Hence Isaias concerning Him says chapter LIII, 2: "He shall grow up as a tender plant before Him, and as a root out of a thirsty ground." Moreover these small days and their great increases He will show again at the end of the world, when through Elias and Henoch, who for 1260 days only, as is evident from Apocalypse XI, 3, that is, three and a half years shall preach, He will convert the Jews, and will overcome Antichrist with his followers, and will place the ultimate hand and crown upon His Church. Morally, learn here from Zerubbabel, and more from Christ, that great things take their beginning from small origins, and that God ordains great things from small ones, so that He may show forth His power and magnificence, according to that passage in Job VIII, 6: "If thou wilt walk pure and upright, He will surely awake unto thee, and will make the habitation of thy justice peaceable: insomuch that thy former things shall be small, and thy latter things shall be multiplied exceedingly." Thus "the Lord blessed the latter end of Job more than his beginning. And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses," Job XLII, 12. Pliny perceived this in shadow, lib. XV, cap. XIV, when he says: "Nothing is so small that it cannot produce glory and utility." And the Poet: No part of the elk is baser, nor more worthy than the hoof: Therefore even to small things great grace is given. Pittacus, one of the seven wise men, when the Mytileneans gave him as a gift many thousands of acres of land, said: "I beseech you, do not give me what many would envy, and still more would covet. Wherefore from these I wish no more than a hundred acres, which may indicate both my equanimity of mind and your good will. For small gifts are divine: great riches are not wont to be one's own." Thus Aemilius Probus in his book De Viris illustribus, concerning Thrasybulus. Jordanes Bruno wrote a small work entitled De Triplici minimo, wherein in lib. I, cap. II, he mathematically demonstrates that the minimum is the basis and substance both of numbers, of magnitudes, and of elements and all bodies; and he gives these paradoxes, or rather axioms, concerning the minimum: "The minimum is the substance of things; because all maximum things are from the minimum, in the minimum, toward the minimum, through the minimum. The maximum is nothing other than the minimum repeated and multiplied," just as number is nothing other than unity multiplied. "Take away the minimum everywhere, and nowhere will anything be. From the monad begins all number and it grows, and in the monad it ends. Take away the monad everywhere, nowhere will number be, nothing numerable, no counter. Thus the monad is the essence of number, the point of the line, the moment of time, the atom of body and composite. Birth is the expansion of the monad, and the life of the center is the consistency of the sphere; death is contraction into the center. From the minimum begins and grows all magnitude, and the same again is diminished into the minimum and ends." Whoever therefore strives toward great things, let him begin from small ones. Most excellently St. Augustine, serm. 10 De Verb. Dom.: "Do you wish, he says, to be great? Begin from the smallest. Do you think to construct a great edifice of loftiness? First think of the foundation of humility. And by however much greater a mass of building anyone wishes and intends to place upon it, by so much the higher will the foundation be dug?" To this pertains a remarkable lesson of Father Cornelius Vishavaeus, a religious man, which our Father Sachinus records from the diary of Father Ledesma in tom. II Hist. Societ. lib. III, anno Domini 1539, num. 56: "For the commendation of holy humility, he said, God rejoices to make things from nothing, because that mode is proper to His infinite power and manifests it more clearly. Just as therefore He created this universe and most beautiful order from nothing, so in the souls of men He wishes to effect a world adorned with virtues from nothing, that is from humility, by which each one professes his own nothingness; the proud are subject to infinite temptations, which God permits, so that they may learn to distrust themselves. God acts in the same way as a magnanimous king, who, so long as he sees an enemy confident in himself, does not cease to attack; but when he is prostrate and fallen and gives his hand, he mercifully forgives." Do you wish therefore to be great? Be small. Do you ask something from God? Annihilate yourself before Him. Thus Blessed Teresa: When about to receive some singular grace from God, she said, I am accustomed first to annihilate myself, namely to reduce myself to my nothingness, so that I may seem to myself to be nothing, to be able to do nothing, as Father Francis Ribera relates in her Life. A splendid example and mirror of this matter was given by St. Francis, who, though abject and humble, accomplished so much, indeed founded so many and such great Orders of men and women, that he far surpassed all others in number. Whence his supplication was this: "Lord, keep Thy gift in me, because I am a thief of it, while I steal its glory from Thee and ascribe it to myself." Thus St. Bonaventure in his Life. So God raised Joseph from prison to the principality of Egypt; He called Gideon from the threshing floor to the leadership of Israel; He elevated David from the sheep and Saul from the asses to the kingdom. Thus from fishing and nets He called St. Peter, James, John, etc., to the apostolate. I have recounted more examples of those who were advanced from the lowest to the highest pinnacle of power in Genesis XXXVIII, at the end of the chapter. Whoever therefore sees the weak beginnings of his teaching, sermons, and labors—few hearers, meager fruit—let him not lose heart. For a weak beginning is followed by better fortune. Indeed from this let him conjecture that he will one day gather a great harvest, if he perseveres in the work and remains constant. For this is God's way, to lead us through humble things to exalted things. Each one experiences this in himself. The Annals of Spain relate, and from them Ambrose in Moral. lib. IX, cap. VII, and our Ribadeneira, in the Life of St. James, that he converted only nine inhabitants in Spain to Christ: for which reason, when he grieved and gave himself to prayer at Caesaraugusta, the Blessed Virgin appeared to him standing upon a column (who was still living, but in the East) accompanied by a choir of angels singing most sweetly, consoling him and saying: "In this place thou shalt build a church, and thou shalt mark it with my name; because this part of Spain shall be most devoted to me, and from now I take it under my protection." The Apostle obeyed, and built a chapel, which is still called St. Mary of the Column: and thence through these nine disciples of his followed the conversion of all Spain, and that flower of religion, its ornament and strength, so that the kings of Spain are justly called Catholic. Finally for this reason God formed in small bodies those excellent men whom He destined for great things, so that by that smallness He might always admonish them of humility. St. Chrysostom was small in bodily form and stature, a large head was supported by thin shoulders, he himself was very thin and wasted away by extreme leanness, with a very pale face, hollow eyes and receding inward: in other features of body and face he presented something sad, with an attenuated but broad and large forehead, furrowed everywhere with wrinkles, large ears, a small chin. He lived 63 years, six in the episcopate." Thus from the Greek Menaia our Raderus in the Viridarium Sanctorum, on the 30th of January. In the same place from the same sources he writes thus concerning St. Gregory of Nazianzus: "That Gregory the Theologian was of moderate stature, and more pleasing by his brevity, somewhat pale, with a snub nose, straight eyebrows, a calm and modest countenance, one of his eyes, namely the right one, sadder, which a scar on the cheek also contracted, with a becoming baldness of the head. Of whom this may justly be said: If a statue of human form were to be fashioned from all and each of the virtues combined, such a one shone forth in this excellent Gregory, who surpassed in the splendor of his life any one most praised. He lived beyond eighty years, twelve in the episcopate." St. Paul was small in name as in fact: "He is three cubits tall, says St. Chrysostom, and transcends the heavens." Our Ribadeneira writes in his Life that St. Jerome was small in body: and hence perhaps such great acuteness of mind came to him! St. Constantius the Mansionary drew from his small stature a lesson of humility, and of virtue so illustrious that he even worked miracles, and sustained a lamp burning like oil in the Church with water, as St. Gregory relates in lib. I Dialog. cap. V. St. Antoninus archbishop of Florence was so very small that, although his name was Antonius, he was called diminutively Antoninus; yet he was a prodigy of memory, as much as of learning and holiness. For when he was only thirteen years old, he knew all Canon Law by heart. St. Cecilia and St. Agnes were small, as grave men, and they eyewitnesses, have asserted to me that they have clearly known from the small relics and bones of them recently discovered. But how great was the spirit in them, how great the virtue! Symbolically St. Jerome, whom Remigius, Haymo and Dionysius follow, expounds it thus: "Who," he says, "is the same as rare, that is to say, Rare is he who despises the small days of this world, and reckons royal power as nothing. When we see the mighty of the world shining with gold, gleaming with purple and gems, surrounded by armies, let us say to ourselves: Who, do you think, despises small days? Those therefore who have despised small days, from the fact that they despise royal dignity, shall rejoice and shall see the help of the Saviour, who is promised from the line of Zerubbabel, and is called a stone on account of his strength. But this refers to royal power, so as to admonish Zerubbabel, and Jesus, and the people of God, not to fear adversaries at all, but to hear the Lord exhorting," that is to say, Fear not, O Zerubbabel, Samaritans, Sanballat, and the very monarchs of the Persians, who can, or even wish to, prohibit the building of the temple. For all are small and weak, and reign for a short time, if compared with God almighty and eternal. Thus says the Psalmist, Psalm XLVIII, 17: "Be not afraid when a man shall be made rich: and when the glory of his house shall be multiplied. For when he shall die, he shall take nothing away: nor shall his glory descend with him." And Psalm XXXVI, 33: "I have seen the wicked man highly exalted, and lifted up like the cedars of Libanus. And I passed by, and lo he was not: and I sought him, and his place was not found." And Job XXIV, 24: "They are exalted for a little while, and shall not stand, etc., and like the tops of ears of corn shall be broken." AND THEY SHALL REJOICE, that is to say, Do not, O Jews, despise the small days, in which small foundations of the temple are laid: for soon you shall rejoice, when you shall see the tin stone in the hand of Zerubbabel, by which he shall build the walls to the plumb-line and extend them into a great structure, to which he shall finally add the roof. Thus the Chaldean and others. TIN STONE. The Chaldean, stone of the plumb-line; for a stone made of tin, or lead, is wont to be attached to the plumb-line on account of its weight and gravity, so that its cord may be stretched straight for measuring the areas of the building, so that each of its walls may be equally distant on both sides from the centre of the earth, lest if one should incline more towards it, it should fall, and drag the other with it into ruin, as I said at chapter I, 16. The sense therefore is, that is to say, Great shall be the joy, when Zerubbabel shall build and complete the temple to the plumb-line, according to that which he said at chapter I, 16: "And the plumb-line shall be stretched out over Jerusalem." But this shall happen soon, because he has the plumb-line in his hand, as if already preparing to proceed in the building, and to measure it, so that according to the measurement he may immediately erect the walls. For tin in Hebrew is bedil, that is separation, by which Arias understands a stone separated and distinguished, which is wont to be placed on the roof. But the Septuagint, the Chaldean, Our version, Vatablus, Pagninus and others translate it, tin stone, or stone of the plumb-line: for tin is called in Hebrew bedil, because in the furnace by the force of fire it is separated, and flows first from silver, as I shall presently say from Pliny. Allegorically, the tin stone is Christ, says St. Jerome, who is in the hand, that is in the power, of Zerubbabel, because he is his son and born from him, and this for two reasons. First, "because he is a wall," says St. Jerome, "and the strength and might of believers. For just as tin defends other metals from fire, and when brass and iron are of the hardest nature, if without tin they will be burned and consumed: so all the strength of angels and men, if it does not have the help of the Saviour, is proved weak and fragile." Secondly, "this stone is written habbedil, that is tin, that is separating and distinguishing (for the root badal means to separate and distinguish), so that just as tin separates and disjoins mixed and adulterated metals among themselves through fire; so the Lord, the true assayer, separates brass of vices and lead from the gold and silver of good works, so that pure gold and silver remain. In other words, this separator is written in the Gospel: Whose fan is in his hand, and he will thoroughly cleanse his floor, and will separate the chaff from the wheat," Luke III. Thus far St. Jerome. Thus shall Christ separate the just and the elect from the reprobate, as sheep from goats on the day of judgment, Matthew XXV. Thus tropologically, God mingles himself with his faithful in the fire of tribulation like tin, lest they be burned by the fire, but only purified, and let them say with St. Job, chapter XXIII, 10: "He hath proved me as gold that passeth through the fire." And with the Psalmist: "We have passed through fire and water, and thou hast brought us out into a refreshment." Third, Arias and Ribera say: Christ is a tin stone, because He was rejected and reprobated by the Jews, just as tin is separated from silver; but by God He was made the head of the corner. Yet this tin stone is not foundational, nor part of the structure, but its plumb-line and standard. Fourth, therefore more aptly, this stone in the hand of Zerubbabel, that is of Christ, is His law, Gospel and doctrine, which He expressed more by deed than by word. For this is the plumb-line, rule and standard of all virtue and perfection; wherefore according to it we ought to build the structure of holiness in the soul, and the more we approach to it, the more perfect will the structure be; but insofar as we recede from it, so much do we withdraw from holiness. Fifth, Nicetas in oration 44 of Nazianzen brings forward three analogies of tin. The first is: "They say," he says, "that tin is a mixture and tempering of copper and lead: for which reason it is not altogether devoid of hardness, nor again does it entirely reject softness. In like manner Emmanuel is composed of the most firm and unbreakable divinity, and of soft, and, so to speak, affection-prone humanity." The second: "Tin or lead is necessarily assumed for the purification of another material, which requires fire, and especially by those who make some work of silver. Tin or lead is therefore likened to Christ, inasmuch as He liquefies and purges spiritual filth." That this is true of lead, not of tin, several excellent goldsmiths in Rome, whom I consulted on this matter, would assert; for gold and silver are purged by lead, not by tin, indeed, if any tin be present, purification becomes most difficult. The third: "Tin connects things separated from each other, inasmuch as it has the power of gluing. Christ has wrought something of this sort in us: for that word is what creates one man from two peoples, and as it were fuses them together." Cyril has these two former analogies almost word for word, from whom Nicetas took them. Cyril adds: Diamond, he says, which no material can overcome, is broken by lead; thus Christ, supremely powerful and good, breaks Satan as a diamond, concerning whom it is written: "Whose heart was hardened like a stone." Thus he himself. But goldsmiths and founders constantly deny that diamond is broken by lead. Note here that Cyril and Nicetas take tin and lead as metals of the same nature and condition; for tin seems to be the nobler lead, and lead seems to be the baser tin: wherefore even now those who sell tin plates sometimes adulterate them with lead, and sell leaden ones for tin ones. Moreover, from these conditions of tin let Zerubbabel, that is princes, judges, syndics and visitors, learn what they ought to be. To which add what Pliny writes in book XXXIV, chapter XVII: "Tin," he says, "smeared on bronze vessels makes the taste more pleasant, and checks the poison of verdigris, and wonderfully does not increase the weight;" and for these reasons most peoples dine and sup in tin plates and vessels. Thus let the prince be tin to his subjects, that is pleasant and agreeable, so that he may remove the poison of crimes, and not increase the burden of tributes, nor strive to enrich the treasury from the wealth of the condemned. Symbolically, Q. Julius Hilary in the Chronology, which is found in volume III of the Library of the Holy Fathers, teaches that globe which is painted in the hand of emperors with a cross fixed to it, by which the dominion of the world is signified, was foreshadowed by this "tin stone, which Zerubbabel, leader of the people of Israel, carried about in his hand," that is, says Hilary, "the people," as if this globe represented the people of the world conglomerated under one emperor. Yet this tin stone was not so much a globe as a plumb-line, as I have already said. Anagogically Rupert: The tin stone, he says, is the humanity of Christ, which before the passion was despised and cast aside by the Jews like tin, but after it through resurrection was made silver, indeed golden, that is august and glorious. This signification is favored by what Pliny writes in book XXXIV, chapter XVI, that often from the same vein comes forth, first tin, then silver, third lead: "The liquid," he says, "which first flows in furnaces is called tin: what comes second is silver, what remained in the furnaces, galena, which is the third portion added to the vein. This again melted gives black lead, with two parts deducted." THESE SEVEN EYES. You will ask FIRST, what and where are these eyes? Ribera and some others think they were in the tin stone, which was mentioned immediately before. For similarly in chapter III, 9 the Prophet saw eyes in a stone before Jesus, just as he saw them here in the stone which Zerubbabel held in his hand. Whence one might suspect that the tin stone was not a leaden or tin plumb-stone for measuring the structure: for indeed in it, as being small, seven eyes could not be placed, but it was a remarkable and shining stone, on which would be inscribed the title, author, year, day and month of the completed structure (as we see such things and similar things carved in lead or tin plates in some palaces), and therefore in Hebrew it is called bedil, that is, separated from the rest, as if distinguished, as Arias thought. Or certainly one might say that these eyes were in a stone not of tin, but primary, of which verse 7 speaks; because they themselves run about everywhere, so that they might care for the Church to be solidified and to grow in this stone. Nevertheless it seems more true that these eyes were in the candlestick, namely that they were seven openings of the tubes of the candlestick, standing out at their summit, which had the appearance of eyes, and which through seven burning lamps standing upon them and as if inserted into them, like eyes seemed to see, and to illuminate nearby things and to make them visible. This is proved first, because the whole vision of this chapter is concerning the candlestick and its parts; therefore these eyes are of the candlestick, not of the stone, especially because Zechariah saw no stone here, but only heard it promised, which indeed was to be in the hand of Zerubbabel, when he himself was about to restore the structure of the temple. Second, because the angel has not yet explained the lamps and the vessels for pouring, indeed even the candlestick itself. Here therefore he explains them, saying they are seven eyes, "which run" through "the whole earth," and consequently by this very thing he at the same time explains the candlestick itself, namely that it represents God and Christ, that is, divine providence illuminating, directing and governing all things, which was to provide for and care for the structure of the temple, through these seven shining lamps as eyes, that is angels. Whence the Syrian and Arabic versions translate: These are the seven eyes of the Lord, which behold the whole earth. Third, because Zechariah, as if now understanding the mystery of the candlestick and the lamps, adds and asks about the olives, which alone remained to be explained in it, saying: "What are the two olives on the right of the candlestick, and on the left of it?" as if to say: Now from you I have heard what the lamps signify, and consequently the candlestick itself; it remains that you explain what the two olives portend, placed on either side of the candlestick. Fifth, because alluding to this St. John saw seven primary angels represented, first, through seven lamps, Apoc. IV, 5: "Seven lamps, he says, burning before the throne, which are the seven spirits of God;"; then through seven eyes of the Lamb, "which are the seven spirits of God, sent into all the earth," Apoc. V, 6. For John seems to have taken both this symbol from Zechariah in this place and in chapter III, 9. For no other Prophet mentions these. Again Apoc. I, 16, it is said that Christ "in his right hand had seven stars," which explaining in verse 20: "The seven stars, he says, are the angels of the seven churches." Just as therefore angels there are compared to stars, so here to lamps, as if to eyes: for stars are as it were lamps and eyes of heaven. What do the seven eyes, that is, the lamps, signify? I answer: they signify seven primary angels, who are the ministers and executors of divine providence, whose symbol is the candlestick, which they surround and continually behold. Hence they are called eyes as being ever watchful, as I said at chapter III, 9, and lamps, or torches; both because they draw their light, that is, their knowledge, watchfulness and discernment from the lamp, that is, from God and Christ; and because they illuminate the Church and the faithful with the light of divine knowledge, and inflame them with heavenly love: for this reason "they shall run to and fro through the whole earth," these seven eyes, that is, these seven angels signified by seven eyes. See what is said in the Apocalypse IV, 5. "For the eye of justice is a saviour and keeper of the body," says Diodorus in book III of his History. Whence the lion, which is the king of beasts, keeps watch with his eyes always. Whence when he sleeps, he does not close them, but keeps them open. Hence St. Epiphanius in the Physiologus, speaking of the lion's whelp: "When he sleeps," he says, "his eyes are awake, so that he perceives a hunter from seven stadia away." From the signification of these seven eyes, that is, lamps, we learn what the candlestick itself signifies, namely God and God's omniscience and providence. For from that alone do the seven lamps, that is, the angels, draw their light. Since therefore from Zechariah it is established that the lamps are angels, consequently it is established that the lamp is God and God's providence: for the angels are his ministers, who therefore sent forth from him run to and fro through the whole earth, as Zechariah says. Wherefore St. Bernard, in his Lamentation of the Blessed Virgin Mary, speaking of God and God's Son: "O," he says, "unfading beauty of the most high God, and most pure brightness of eternal light; life vivifying all life; light illuminating all light, and preserving it in eternal splendor. A thousand thousand lights flashing before the throne of thy divinity from the first dawn." Because indeed "our God is a consuming fire," as the Apostle says from Moses, Hebrews XII, 29; for he himself is fiery and most ardent charity, concerning which it is written in the Canticle VIII, 6: "Love is strong as death, jealousy is hard as hell: the lamps thereof are lamps of fire and flames;" hence rightly are lamps, fire, lightnings and stars preferred to him, which are symbols of the angels standing before God and ministering to him, according to that passage in Psalm CII, 4, and Hebrews I, 7: "Who maketh his angels spirits, and his ministers a flame of fire." For all these things are sparks and signs of the uncreated and immense fire, namely of divinity. Wherefore before the most holy Eucharist, as before God, torches and tapers are carried, and lamps burn continually before its tabernacles. Vigilantius the heresiarch once condemned and mocked the lamps accustomed to be lit by day in the church; against whom St. Jerome rightly wrote in his book Against Vigilantius: "Thou," he says, "while awake sleepest, and while sleeping writest, and proposest to me an apocryphal book, which under the name of Esdras is read by those like thee, wherein it is written that after death no one dare pray for others: which book I have never read. For what need is there to take in hand what the Church does not receive?" Hence again concerning the stars (which philosophers once thought to be animated fires, the souls of intelligences, or angels) as shining before the most high God, thus sings the Poet: "You eternal fires, and inviolable divinity I call to witness." And concerning lightnings as the forerunners of God thus Job writes XXXVI, 35: "Wilt thou send lightnings, and they shall go and returning shall say to thee: Here we are?" Finally, concerning the four Cherubim attending the chariot of divinity, Ezekiel says at chapter I, 14: "They went and returned in the likeness of a flash of lightning." For this reason, torches or lamps once shone before kings, who are certain earthly gods, especially among the Persians, Ethiopians, Chaldeans and Assyrians, as I showed in Jeremiah I, 13. Thus concerning Julius Caesar, Suetonius in his Life, cap. XXXVII, says: "And he ascended the Capitol to lights, with forty elephants on the right and left carrying torches." And Herodian in book I of the History of Macrinus: "Besides fire, he says, all honors were bestowed upon her as if she were an Empress." And concerning Elagabalus: "Even the people running about with torches on both sides." And concerning Gordian: "Fire was carried before him according to custom." And concerning Constantine the Great, when he sanctioned the faith and law of Christ in Rome by public edict, from the Acts of St. Sylvester, thus Baronius writes in the year of Christ 324: "The Emperor returning to the palace, the whole city filled with candles and lamps, was crowned (or, as others read, accompanied) by them." Thus also fire was carried before other Roman and Constantinople emperors. Indeed, a lamp-bearer preceded the patriarchs, who in liturgies and processions carried a lamp before the very princes of the Church. Balsamon notes that the torches carried before the emperor were distinguished with a double golden crown, whereas the lamps of the empress and patriarch were crowned with only one. This rite demonstrated that kings were conspicuous in the splendor of dignity, wisdom and providence, and that like fire they pervade all things and impart vital spirit to their peoples. Thus Nicholas Causinus in book I of Parallel Histories, cap. XXI. For fire is wisdom, in which there is splendor and heat: this kindles, that illuminates. Therefore a lamp and flame are symbols of providence. Whence the Poet: Lest perchance thou stumble in darkness, let the flame of the Most High be to thee, showing the way, the provident care of God. Hence also vigilance is painted in emblems as a matron, holding a book in her right hand, in her left a rod with a lighted lamp: a crane stands beside her, holding a stone elevated on one foot.
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Vers. 11. AND I ANSWERED, that is to say, to the words of the angel by which he explained the candlestick and its eyes, that is, its lamps, in the preceding verses, I added another question, not a response (for the angel asked nothing of me), but an inquiry as to what the two olive trees standing on either side of the candlestick meant; for this alone remained to be explained concerning the candlestick. Thus to answer is often used elsewhere to mean to begin to speak and to commence discourse, as in Matthew XI, 25: "In that time Jesus answering said: I confess to thee, O Father, Lord of heaven and earth." Moreover, the "two olive trees" are "two olive branches," of which verse 12 speaks.
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Vers. 12. AND I ANSWERED (that is, I asked) A SECOND TIME. When the angel was silent and delayed in answering the question of Zacharias asking: "What are these two olive trees on the right side of the candlestick, and on the left side thereof?" and this was so that he might sharpen in himself the desire of asking and knowing these symbols, Zacharias, made more eager to know them from the angel's silence, repeats the question, but in other words and with another circumlocution, which more fully circumscribes and expresses the matter asked: "What, he says, are the two sprigs of the olive trees, which are by the two golden spouts?" which are namely on the right of the candlestick and on the left thereof, as he said in the former question. WHICH ARE BY THE TWO SPOUTS. Thus both the Syrian and the Arabic. You will ask, what are these spouts? First, Ribera thinks that the two spouts were two hooks, from which vessels would be suspended, that is, vessels by which oil would be poured into the lamps, and signify the two natures of Christ, divine and human, which by their power sustain the seven vessels of grace, that is, the seven sacraments, to which they give all their oil, that is, all their justifying force and vigor. But this is mystical, not literal. Add that these vessels were not funnels separated from the candlestick, but were the very seven hollow branches of the candlestick itself, on which stood as many lamps, as I said in verse 2. Secondly, Castro and others think that these spouts were curved tubes, into which oil would drip from the olive trees hanging above, so that through them it would flow into the lamp, and from it into the lamps, to maintain their perpetual light. They prove this first from the Hebrew text, which reads thus word for word: What are the two sprigs of the olive trees, which are in the hand of the two golden tubes, pouring out from them (the olives) gold, that is, oil yellow as gold? Thus R. Abraham, R. David, Pagninus, Vatablus and Arias. For spouts in Hebrew is santerot, which Arias renders in a Latin word akin to the Hebrew, cantharos; Vatablus, ampullae; the Chaldean, lecythos: in these oil is usually collected. For thus the Chaldean has it: What are the two sprigs of the olive trees, which are by the two golden vessels, from which oil is poured into the golden lamps? And the Septuagint: What are the two branches of the olive trees, which in the hands of the two golden noses, which pour in and draw back golden vessels? Secondly, because the Hebrew merikim, that is, pouring out gold, that is, oil, since it is masculine, is to be referred to scibbale, that is, sprigs, not to the feminine santerot, that is, spouts. From the sprigs of the olive trees therefore oil flowed into the spouts, and from these it was poured into the lamp. But this is opposed first, because oil does not drip from olives unless they are beaten or pressed in a press: then oil beaten or pressed is usually transferred from the press into vessels, so that in them the dregs may settle and be purified, and thus finally purified through funnels into the lamps; here however no mention is made of a press or other vessels. Secondly, this lamp was full of oil of itself: it did not therefore receive oil from the olives. For it represents God, who is full of all knowledge and grace from himself, which he does not draw from angels and men, but himself imparts the same to all. I say therefore that these two spouts were the two summits of two branches of the candlestick, on which two lamps stood, one of which was on the right, the other on the left of the candlestick. Whence Marinus and others render the Hebrew santerot, that is, spouts, as channels or tubes, as are the branches. These branches are called spouts, because they were curved like the beaks of birds. The Septuagint renders them mykteres, that is, nostrils: because they were like the nostrils of a sublimatory raised upward. For a pyramid sublimatory in which water is distilled, for example, rose water, oil, wine, etc., which is commonly called an alembic or still, has its nostril, that is, a curved channel, through which the distilled water flows into the vessel placed below. That this is so is evident from the fact that Zacharias here says the same thing as a little before, but in other words and with another circumlocution: for he speaks of the same two olives. By the two spouts therefore he signifies the two sides, or the right and left of the candlestick, as I said a little before: for the spouts and branches were located there. From the seven branches and spouts therefore, he names only two situated on the right and left of the candlestick, so that he might indicate both through them, and by this signifies the position of the two sprigs, or olives, namely that one of them was placed on the right of the candlestick, next to its right branch, the other on the left, next to its left branch.
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Vers. 13. DO YOU NOT KNOW? The angel demands from Zacharias a humble confession of ignorance, so that by it he may merit and dispose himself to receive God's revelation and the interpretation of the mystery. For humility, and a humble confession and question, is the fitting way to knowledge, especially divine knowledge.
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Verse 14. THESE ARE THE TWO SONS OF OIL. Some add "of splendor," that is, splendid; but the Roman Bible lacks "of splendor." Now "sons of oil," that is, anointed with oil, or of Christ the Lord, signifies Jesus the son of Josedec, who was anointed, that is, consecrated as high priest; and Zorobabel, who was anointed, that is, appointed as prince of the people, as if to say: These two trees, or branches full of olives for pressing out oil, signify the two highest magistrates, namely the prince and the high priest, for these are accustomed to be anointed with holy oil (and even if by chance these two were not in fact anointed, since they were created in Babylon and in exile), namely Jesus and Zorobabel, who as it were stand as ministers before God the ruler of all the earth, whom this candlestick represents, so that they might execute his decrees, and build for him the candlestick as an antitype, that is, the temple, and govern the people in matters both divine and political, according to that passage, Psalm 128, 3: "Thy children as young olive plants round about thy table." For in like manner here Jesus and Zorobabel as young olive plants stand before God, as before their parent represented by the candlestick, both that they might honor him and serve him; and that in turn they might be illuminated and directed by him: by which is signified that God and Christ govern these two magistrates with special providence, namely the high priests and kings or princes. Thus the Hebrews, Theodoret, Lyra, Vatable, Clarius, Mariana and others. Whence the Chaldean renders: These are the two sons of princes, and therefore princes. For Jesus was the son of Josedec the high priest: Zorobabel was the son of Salathiel, son of Jechonias king of Juda. Secondly, Aquila and Theodotion render: These are the two sons of splendor, or brightness, that is, splendid, bright and illustrious both in lineage, in principality, in character and in deeds. Thus also our version can be understood. For son of oil can be taken as light, which is born, nourished and sustained from oil as from a parent. Sons therefore of oil, is the same as bright, splendid, renowned. Thirdly, the Septuagint, the Syriac and the Antiochene Arabic render: These are the two sons of fatness. For in oil there is first, brightness; secondly, the nourishment of light and fire; thirdly, fatness, as if to say: These two shall be fat and fertile, and shall bring forth much fruit both to the Church and to the commonwealth, especially through the building of the temple, by which they shall reconcile both the religion of the Church and the majesty of the commonwealth, as well as just and pious government, both sacred and civil and political. Zacharias alludes to the two Cherubim, which Solomon made from olive wood, as it were sons of the olive and of oil, III Kings 6, 31. For just as those sustained the mercy seat and the ark, so Jesus and Zorobabel, that is, the high priest and the prince, sustain the Church and the commonwealth. Whence the Alexandrian Arabic renders: These are the sons of mercy; for this is the virtue of princes, and its symbol is oil. To this alludes Ecclesiasticus chapter 44, 10: "These are merciful men, whose godlinesses have not failed." Morally, let kings and princes learn here that they, equally with high priests, as it were stand as ministers before God the ruler of the earth, so that they might restore and promote his temple, his worship, justice and every virtue in the people. Wherefore Constantine the Great was accustomed to say that "kings are bishops outside the doors of the Church." For they ought to strive that their subjects piously worship God, as if they were their bishops. For high priests and kings are as it were two Cherubim, full of oil, who stand before God dwelling upon the ark of the Church, so that they might propagate his glory. Let them therefore be assistants of God, as sons of oil. Oil nourishes, shines, soothes, is food, light and medicine. Let them provide these three things to their subjects, and especially the bowels of mercy, which oil represents. Again, the olive suggests that it is the part of the prince through clemency, gentleness and peace, whose symbol is the olive, to procure abundance of things; for peace produces this; whereas war consumes things and wealth, according to that passage of Psalm 121, 7: "Peace be in thy strength, and abundance in thy towers." Wherefore on the coins of Augustus Caesar, peace is painted as a matron holding in her left hand a cornucopia, full of fruits, flowers and foliage, with an olive branch; but in her right hand a torch, by which she kindles and burns a mountain of arms. The same is painted by Pausanias as a beautiful maiden, wearing on her head a crown of olives, holding in her right hand an image of Plutus (who was among the Gentiles the overseer and god of riches), in her left hand a bundle of ears of grain filled with grain. The same appears on the coins of Trajan; for peace is painted as a maiden, holding in her right hand an olive branch, in her left hand a horn of riches. The Poet forcefully expresses the threefold virtue of a distinguished man and leader with a threefold crown: With laurel, oak and olive, a crown worthy of a leader, Prudence, strength, and peacefulness befit. For the laurel dedicated to Apollo denotes prudence; the oak to Jupiter, fortitude and constancy of mind; the olive to Pallas, the pursuit of peace. He himself ministers oil of grace to the candlestick, that is to the Church, and makes it likewise a royal priesthood and a priestly kingdom, so that in it there may be a holy nation worthy of God; and therefore Christ is called, that is, anointed with the oil of grace, both on account of the hypostatic union, and on account of all the charisms, which as it were from the head he distills upon the faithful. But truly these correspond less fittingly both to the idea and literal signification, and to the allegory of the candlestick and olives delivered above.
Machine translation from the Latin, not reviewed.
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v. 14 « Et dizit ad. me angelus qui loquebatur in me : clama dicens : haec dicit Dominus exercituum : zelatus sum lerusalem et Sion zelo magno» ; — zelus est vehemens quidam amor cum indignatione contra obstacula . coniunctus; cf. Ioel 2, 8. Iam in solutione exsilii Deus amorem revera exhibere incepit; nunc vero maximum spondet se habere studium pro lerusalem i. e. pro populo et urbe et pro Sion i. e. pro templo. Proinde vetera vaticinia de salute et gloria theocratiae omnino valere asserit et se magno fervore et potentia invicta illa in opus deducturum. Quando Deus zelo suo aliquid se peracturum vovet, promissionem ait iri impletum absolute i. e. non habita ratione conditionum, quas quandoque ut minae et promissiones compleantur tacite intelligi et supponi vult (cf. Ier. 18, 1-10). Ut olim de regno pacis sempiterno in domo David confirmando ac corroborando dixit ; « zelus Domini exercituum faciet hoc » (Is. 9, '1), ita nunc suum zelum quasi pignus exhibens theocratiae instaurationem certissimo argumento comprobat. Zelus pro populo necessario dicit magnam indignationem adversus eos qui dilecto obsistunt ; quare sua quasi sponte fluit v. 145 « et ira magna ego $rascor super gentes opulentas, quia ego iratus sum parum, ipsi vero adiuverunt in malum » ; — super gentes securas hebr. i. e. quae opibus suis innixae suarum virium fiducia superbe efferuntur et se posse deiici a nullo confidunt, quae superba securitas optime illustratur verbis illis Babylonis : « ego sum et non est praeter me amplius » (Is. 41, 8. 40). Ea elatione superba etiam factum est, ut in oppressione populi iudaici iustos excederent limites; id quod Deus iam Assyriis exprobravit : « ipse autem non sic arbitrabitur et cor eius non ita existimat, sed ad conterendum erit cor eius et ad internecionem gentium non paucarum » (Is. 10, 1), et Babyloniis : « dedi eos in manu tua; non posuisti eis misericordias; super senem aggravasti iugum tuum valde » (Is. 47, 6 ; cf. 52, 4, 5). Bene rem proponit S. Hier. : « ipse tradidit eos (Iudaeos) ad corripiendum, illae vero saevierunt in traditos; hic ut filium a paedagogo voluit emendari, illae ut hostem interficere et punire conatae sunt ». Deus igitur fidelis et misericors pro suo zelo auferet opprobrium et miseriam populi sui ; v. 16 « propterea haec dicit Dominus : revertar ad lerusalem in misericordiis et domus mea aedificabitur in ea, ait Dominus exercituum, et perpendiculum extendetur super lerusalem » ; — mplebit quod supra promisit : convertar ad vos (v. 3) ; benignum suum amorem et viscera amoris (cf. hebr.) exhibebit suis. Prima favoris divini pignora erunt templi restitutio urbisque aedificatio ; in templo enim et. urbe vertitur theocratiae veteris cardo, iis alligata inveniuntur pleraque vaticinia, ergo illorum instauratio signum erat et praeambulum instaurationis theocratiae. Aedificatio extensione perpendiculi designatur i. e. funiculi secundum mensuras et ordines singulorum in ea tendendi (S. Hier.). Haec quidem beneficia promittit pro proximo tempore. Ea excipientur aliis maioribus ; quare v. 47 « adhuc clama dicens : haec dicit Dominus exercituum : adhuc affluent civitates meae bonis et consolabitur adhuc Dominus Sion et eliget adhuc lerusalem » ; — ab urbe principali benedictio diffundetur in regionem universam, quam tenero affectu suam vocat; amorem quoque spirat promissio consolationis Sion, qua antiquas calamitates liberaliter compensat; electio olim facta, qua cor et oculos suos posuit in lerusalem, firma manet et stabilis. Etsi igitur tempus gloriosae instaurationis universaeque salutis secundum arcanum divinae providentiae consilium nondum proxime instet, iam magno solatio piis . et fidelibus esse debet, quod antiquae promissiones renovantur, quod ' Deus patrum iniquitatibus populique socordia ac tepiditate offensus nihilominus benignus stat ac misericors promissis olim datis. Aequalibus autem vatis idem proponitur quod sanctis quoque patriarchis : « iuxta fidem defuncti sunt omnes non acceptis repromissionibus, sed a longe eas aspicientes et salutantes et confitentes, quia peregrini et hospites sunt super terram » (Hebr. 41, 13). Atque verba bona et consolatoria statim etiam visione comprobantur, ut vates « non solum verbo quae futura sunt doceatur, sed cum eventura etiam viderit, subtiliter et perfecte quae significantur intelligat » (Cyr.). Duo enim ex verbis innotuerant : iudaici populi offensores puniendos esse et urbem iri restitutum ; « iam ad utriusque rei confirmationem duas alias posthinc exponit revelationes, quas cum ipse vidisset, firmam circa res dictas fidem retinebat et populo universo ut idem existimaret suadebat. Priorem quidem de adversariorum punitione recitat, quam etiam in superiore revelatione primam posuerat » ; ita bene nexum proponit Theod. M. ; ex duobus enim, quae zelus Domini complectitur, prius (cf. v. 15) declaratur ; v. 18 « Et levavi oculos meos et vidi, et ecce quattuor cornua ;
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v. 19 et dizi ad. angelum qui loquebatur in me: quid sunt haec? et dixit ad. me : haec sunt cornua quae ventilaverunt Iudam et Israel et lerusalem » ; — cornu designari potentiam, fortitudinem, frequens est in s. Scriptura (cf. Ps. 43, 6 ; "14, 8. 6. 115; 88, 18. Am. 6, 14 etc.) atque etiam actionibus symbolicis cornua aptantur, uti v. g. 3 Reg. 22, 41 : « fecit sibi Sedecias cornua ferrea et ait : haec dicit Bominus : his ventilabis Syriam, donec deleas eam » cf. Ez. 32, 2; 34, 941. Sollemne est symbolum istud apud Danielem (1, "1-24 ; 8, 3-21), quo reges inimici designantur. Hebr. quae disperserunt Iudam... Cum de quattuor sit sermo cornibus, sponte sua ea tangi videntur, quae Daniel de quattuor bestiis (cp. '1) habet et de ariete et hirco qui cornibus ventilabant gentes (cp. 8), nec non quae de quattuor regnis ' effert, quae re- .gnum messianicum comminuet atque consumet (cp. 2). Posteriores enim prophetas saepe vestigiis priorum insistere, adverti potest frequenter. 1. Chaid. statim effert quattuor regua esse vati ostensa, cornu igitur regnum interpretans, Quare a vero vi aberrabimus, si cum S. Hier. dicemus : « quattuor cornua quae ventilaverunt et disperserunt [udam et Israel et lerusalem, quattuor gentes esse, Babylonios, Medos et Persas, Macedonas et Romanos et nunc Dominus a propheta interrogatus exponit et. Daniel plenissime explicat ». Ea vero est ratio visionis, ut quae tempore disiuncta sint simul exhibeantur ; quare non mirum est hostes theocratiae proponi uno schemate, quamvis alii iam exsistere desierint, alii nondum adsint. Unde pro indole visionis fortasse non de certis ac definitis populis erit cogitandum — nam praeter eos quos S. Hier. recenset, etiam Aegyptii, Assyrii, Phoenices, Syri, Philistiim, Idumaei etc. hostes exstiterunt theocratiae Iudaeosque disperserunt (cf. Ioel 3, 6. Am. 4, 6. 9) — sed generatim regna erunt intelligenda, quae a quattuor mundi plagis variis temporibus afflixerunt populum Dei; atque haec est explicatio a longe maiore parte interpretum proposita (cf. Theod. Theod. M. Rib. Sanct. Lap. Mar. Men. Tir. Gord. Trochon). Enumeratione « Iudam et Israel et lerusalem » omnes omnino hostes designari videntur, qui unquam vel unam alteramve partem populi vel regni sedem et regiam familiam aggressi sunt (cf. Alb.). Si visionis ratio universalis spectatur, fortasse interpretatio secundo loco proposita erit praeferenda. Eam, ut dixi, plerique tuentur, qui simul contra explanationem a S. Hier. datam monere solent : visionem spectare tempus praeteritum, non futurum; Persas fuisse Iudaeis benevolos, Israelem non potuisse affligi a Persis, Graecis et Romanis, utpote iam ab Assyriis abductum ; fabros venire, ne ultra isti populi affligant Iudaeos et ut Iudaeis sit consolatio, ergo non posse intelligi hostes qui exstaturi sint in posterum (cf. Rib. Sanct. Lap.). At ista rem tamen non evincunt. Nam non opus est, visionem tam arctis includere limitibus, ut solum tempus Zachariae spectet, sed magis ad visiones propheticas accommodatum et consentaneum videtur, ut veritas quaedam universalis symbolo repraesentur, scil. theocratiam impugnari a regnis sentium ; hanc esse sortem eius; at Deum demum omnes inimicos prostraturum. li vero qui quam maxime hanc pugnam susceperunt, sunt sit in visione ea simul videre coniuncta quae et tempore et loco dissita sunt, disce ex ipso nostro vate (6, 2) qui cernit quattuor quadrigas sim] egredientes, disce ex modo loquendi apud Danielem : « in diebus 3aten) regnorum illorum suscitabit Deus coeli regnum, quod in aeteruu non dissipabitur » (Dan. 2, 44), disce ex una illa :tatua qua quattuor regna inter se succedentia repraesentantur ita, ut tamen quasi simulexsistentia et corruentia exhibeantur (Dan. 2, 31-43). , Ceterum neque ii qui certa ac definita regna agnoscunt, inter se consentiunt. Explanationem a S. Hier. propositam sequuntur /faimo et Rup. ; quattuor reges : Phul, Salmanassar, Sennacherib, Nabuchodonosor agnoscit S. Cyr. ; eosdem interpretatur Barh. solum pro Phul nominans Theglathphalasar ; Assyrios, Chaldaeos, Medos, Persas Aib. proponit, at Calm. Assyrios, Chaldaeos, Persas, Aegyptios. Verum — et haec est solida consolatio piis data — quotquot hostes exsurgunt, omnes demum divina potentia conterentur; nam suus cuique a Deo providetur victor et expugnator ; deeare per symbolum conveniensedocetur vates : v. 20 « et ostendit mihi Dominus quattuor fabros ; v. 91 et dizi : quid isti veniunt facere? qui ait dicens : haec sunt cornua quae ventilaverunt Iudam per singulos viros et nemo eorum levavit caput suum , et venerunt isti deterrere ea, ut. deiiciant. cornua gentium, quae levaverunt cornu super terram luda, ut dispergerent eam » ; — hebr. quae disperserunt Iudam ita (secundum mensuram), ut nemo levaret caput i. e. Iudam afflixerunt eum in modum, ut prae gravitate malorum et pondere penitus prosterneretur. Sed ad quattuor cornua confringenda Deus excitat totidem fabros, qui ferrea cornua conterant; cf. Is. 84, 15. 16: «ego creavi fabrum... et ego creavi interfectorem ad disperdendum ; omne vas quod fictum est contra te, non dirigetur ». Fabri isti, Domini instrumenta, potestatem hostilem primo terrore coercebunt, dein plane deiicient et superabunt. Cum emphasi repetitur in fine causa interitus, quia potentia sua hostes abusi sunt et theocratiae sacrilegas manus intulerunt, ut eam dissiparent et destruerent, ideo funditus eradicabuntur et quo magis sesesuperbe extulerunt, eo magis cum ignominia humiliabuntur. Ad symboli rationem fabri apparent, per quos ii. designantur, quibus tamquam instrumentis Deus utitur ad potestatem mundanam deiiciendam ; vel veritas illa : non praevalebunt, modo visioni apto exprimitur. Non liquet, utrum in iis cum plerisque angeli sint agnoscendi (cf. Hier. Theod. Theod. M. Barh. Sanct. Lap. Tir. Mar.), necne; homines quos Deus ad talem vindictam capiendam elegerit, uti Cyrum, Machabaeos aliosque Aib. interpretatur !. Unum certum est idque rei caput et summam continet ; theocratiam invictam omnium hostium interitui fore superstitem (cf. Trochon). | LXX formam hiph. verbi "T! acuere legisse et TYY1* ut pluralem & '? manus * 1. Alii alia proponunt : Calm. intelligit Nabopalassarum qui regnum Assyriorum evertit, Cyrum qui chaldaicum, Alexandrum qui persicum, Ptolemaeum qui Aegyptum usurpaverit. Varias sententias relatas invenies apud Calm. 1rochon. $. Quae pluralis numeri forma de manibus artefactis et de rebus adhibetur, quae manuum explicasse censendi sunt; vertunt euin 103 ófüvat aX i; ysTpag «UtGv i. e. uti graeci explicant : acuuntur quidem cornua, non tamen contra Israel, sed contra semetipsa, ut poenas inter se mutuo darent eorum quibus Israel oflendissent ; ita S. Cyr. et Theod. ; at Theod. M. verbum ótvvzr explicat per &xAextüvat aUvà xai rávta XÀv €vxov &osAetv i. e. vires attenuare prorsus et auferre. Haec visio de quattuor cornibus fabrisque intime cohaeret cum visione equitum, qui nuntium afferunt terram habitari et quiescere. Nam ostendit, hostes etsi nunc secure degant, tamen certissime iri deiectum ; er- £go quod in priore parte visionis aderat triste, id altera hac parte victoria demonstrata et laeta spe exhibita quam maxime emollitur. Praeterea intime refertur ad v. 15 ; quare divisio capitum, uti est in LXX et vulg. hoc loco prorsus est ad rem. Capite secundo iam parti, ut ita dicam, negativae additur positiva de instauratione Ierusalem et theocratiae gloriosa.
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Candelabrum with Seven Branches
… On the seven branches were placed seven lamps (Ex. 25:31-39; 37:17-24), which according to Zech. 4:2, 10 signify "seven eyes of the Lord that range over the whole earth."
4:9
… directive roles in the return of the exiles (Ezra 1:8-11 and 2:2; 3:2; 4:2); S. lays the foundations of the Temple of Jerusalem (ibid. 5:16), and Zerubbabel too undertakes its reconstruction a first and a second time (ibid. 3:8 ff.; 5:2 ff.; Hag. 1:14; Zech. 4:9). Against the identification, however, there are difficulties: first of all, in the documents it is never expressly stated that S. and Zerubbabel are the same person; moreover, both …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.