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Question 7: I was reading the other day Zechariah . When I got to 6:13, I was surprised to see the Artscroll representing the Kohen (Priest) and the Melech or ruler as two separate people and the NIV bible and others refering to the same person. Since my Hebrew is still in it's early stages , is there a simple way to verify the correct translation ?
Response
bs"d
Before i answer your question about this passage in Zechariah, let me caution you about studying the Tanach in "Bible roulette" fashion. While it is often popular in churches to skip around from verse to verse and passage to passage, this haphazard approach does not really help gain a true understanding of scripture. There are no shortcuts. One needs to sit and carefully learn through an entire book... and even then, one's understanding deepens after carefully mastering other books. Sometimes a book becomes clearer in light of other books. But jumping around and examining isolated verses from a book without really getting your teeth into the entire sefer will not lead to a clear understanding of those verses.
That said, let's get back to the prophet Zechariah.
The first question is one of context...While it may be possible to say that this passage ultimately refers to the Messiah, this is not entirely clear from the context. If we look at 6:9-11, it is fairly clear that this passage is speaking about the return of the Jews from Babylon to Israel after their exile and their efforts to rebuild the Temple...Believe it or not, I've spoken with many Christians who have never read the beginning of this chapter, they just begin with verse 12...We must never forget that there is no text without a context.
As to the translation: I'd say that jewish translations are informed by two considerations: 1)paying careful attention to accurately translating the words and to their syntax, and 2) understanding the clear teaching from earlier in Tanach that the King cannot be a Priest and the Priest cannot be a King. This is simply a matter of genealogy: We know that every King must be from the tribe of Judah (and after David, must be a descendant of David), but that the Priests are all descendants of Aaron from the tribe of Levi.
The Bible actually clearly reinforces this dichotamy in the 33rd chapter of Jeremiah...After predicting the future Messiah who will come from the line of David (verses 14-16) Jeremiah tells us: "For thus says HaShem: There shall not be cut off from David a man who sits on the throne of the House of Israel. And for the Kohanim, the Levites, there will never be cut off a man from before Me who offers elevation-offerings and burns mean-offerings and performs feast-offerings all the days" (verses 17-18). We are not told that at some future time the offices of King and Priest would merge (which would violate G-d's law), but that indeed, in every generation, there would exist individuals from both the Kingly line of Judah and the Priestly line of Levi who would be qualified to serve in their respective roles as Messiah (King) and Priest.
When it comes to Christian translations, we essentially find two groups. It seems to me that one group bases their translation upon similar criterion to Jewish translators. A second group of Christian translators, however, is primarily driven by their agenda of reading their Christological assumptions back into the Hebrew scriptures.
There are two major problems with this latter approach: 1) It presupposes the veracity of Christian beliefs, even when they clearly contradict the Hebrew scriptures, and 2) This is usually accomplished by sacrificing accuracy in translation.
The Artscroll translation you cite reads as follows: "He will build the Sanctuary of HaShem; he will bear majesty, and he will sit and rule upon his throne. The Kohen will be upon his own throne, and there will be a disposition of peace between the two of them."
It is quite clear from the Hebrew language and syntax that the passage is speaking of two different people, and that in spite of each one having his own throne, there will be no animosity between them. Some Christian translators, in order to assert that the passage is only speaking about one person, are forced to read the last clause as 'peace between the two offices or positions' (see New American Standard Bible). This is clearly a stretch and not borne out by the simple, straightforward reading of the Hebrew.
Many Christian translators do render this passage properly (and they're obviously not motivated by any Jewish bias):
Revised English Bible: It is he who will rebuild the temple, he who will assume royal dignity, who will sit on the throne as a ruler. There will be a Priest beside his throne, and there will be harmony between them.
The New Jerusalem Bible: Yes, he is the one who will rebuild G-d's sanctuary; he will wear the royal insignia and sit on his throne and govern, with a priest on his right. Perfect peace will reign between these two.
Contemporary English Version: ...He will rule with royal honors. A priest will stand beside his throne and the two of them will be good friends.
New American Bible: Yes, he shall build the temple of the L-rd, and taking up the royal insignia, he shall sit as ruler upon his throne. The priest shall be at his right hand, and between the two of them there shall be friendly understanding.
New Revised Standard Version: It is he that shall build the temple of the L-rd; he shall bear royal honor, and shall sit and rule on his throne. There shall be a priest by his throne, with peaceful understanding between the two of them.
This correct rendering is also supported by the Septuigant translation which emphasizes that in addition to the political ruler, "there will be a priest." Christians who attempt to blend the two characters are forced to render this clause in Zechairah as "and he (the king) will be a priest", however, there is no justification for this reading.
I hope this is helpful, please let me know if you'd like any further clarification.
With blessings for a Shabbat Shalom,
R' Yitzchak Meir Skobac
Keywords: Zechariah 6:13, priest, king, throne, messiah, moshiach
