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Then I asked, ‘My lord, what are these?’ ” The angel who talked with me said to me, “I will show you what these are.”
The man who stood among the myrtle trees answered, “They are the ones Yahweh has sent to go back and forth through the earth.”
They reported to Yahweh’s angel who stood among the myrtle trees, and said, “We have walked back and forth through the earth, and behold, all the earth is at rest and in peace.”
Zechariah 1:9-11 sits inside this longer paragraph.
On the twenty-fourth day of the eleventh month, which is the month Shebat, in the second year of Darius, Yahweh’s word came to Zechariah the son of Berechiah, the son of Iddo, the prophet, saying, “I had a vision in the night, and behold, a man riding on a red horse, and he stood among the myrtle trees that were in a ravine; and behind him there were red, brown, and white horses. Then I asked, ‘My lord, what are these?’ ” The angel who talked with me said to me, “I will show you what these are.”
The man who stood among the myrtle trees answered, “They are the ones Yahweh has sent to go back and forth through the earth.”
They reported to Yahweh’s angel who stood among the myrtle trees, and said, “We have walked back and forth through the earth, and behold, all the earth is at rest and in peace.”
Then I asked, ‘My lord, what are these?’ ” The angel who talked with me said to me, “I will show you what these are.”
The man who stood among the myrtle trees answered, “They are the ones Yahweh has sent to go back and forth through the earth.”
They reported to Yahweh’s angel who stood among the myrtle trees, and said, “We have walked back and forth through the earth, and behold, all the earth is at rest and in peace.”
Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will shew thee what these be.
And the man that stood among the myrtle trees answered and said, These are they whom the LORD hath sent to walk to and fro through the earth.
And they answered the angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.
Then said I: 'O my lord, what are these?' And the angel that spoke with me said unto me: 'I will show thee what these are.'
And the man that stood among the myrtle-trees answered and said: 'These are they whom the LORD hath sent to walk to and fro through the earth.'
And they answered the angel of the LORD that stood among the myrtle-trees, and said: 'We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.'
Historical claims about the natural world, weighed against the scientific record.
40 distinct cross-references across this passage (42 total citations).
Cross-references from openbible.info (CC BY 4.0)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On v11 They said that the whole earth was then quiet,…
They said that the whole earth was then quiet, that is, the countries bordering on Judea, or the oriental regions. Hence a greater confidence might be entertained by the Jews, for with the prayer of the angel is connected a complaint — “God of hosts, what is thy purpose?” that is, “Is it thy will that all others should enjoy quietness and peace, while enemies are continually hostile and troublesome to thy people? Is it right that thy Church should be ever miserably distressed, while heathens, who have no care for religion, should be so bountifully favored by thee? Is it not better that the memory of thy name should be extinguished, and that all worship should fall to the ground, than that so unjust a reward should be returned to thy servants?” We now see the design of the vision, even that the Jews might be assured that the distresses which they endured would not be perpetual. How so? because God slept not in heaven, but had his runners; and further, since his will was that all nations should be tranquil, he would no doubt have at length a regard for his own people, so as to deliver them from their troubles.
Though then the vision is obscure, yet its design is not doubtful. Besides, if we are content with what is moderate, there will be found here nothing so perplexing but that we may easily learn at least the import of the Prophecy. But the curiosity of those interpreters has done much harm, who by examining every single syllable have advanced many puerile things. There is therefore nothing better than to attend to the design of the Prophet, and then to regard the circumstances of the time, and thirdly, to follow the analogy between the signs and things signified.
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I have said that angels are here introduced, because it would be difficult for us to ascend to the highest glory of God. God, we know, is not constrained by necessity to employ angels as ministers to execute his judgments, to punish men, or to confer benefits: for God himself is sufficient for all these things. Why then does he employ angels and make use of their ministration, if it be superfluous? The obvious answer is this — as we are prone to unbelief, we ever tremble in dangers, except we know that God is prepared with many forces to help us in time of need. When it is said in Psalm 24 that angels encamp around those who fear God, is it not a much more effectual relief than if it had been simply said that God is our citadel? It is indeed said in many places that God is an unassailable fortress; but as many still continue to doubt when they hear that there is a sufficient defense for them in God, he consults now their weakness, and adds, “I come with a great host; I am not alone your helper, but there is a great army ready at my bidding. Whenever then it may please me a troop of angels, yea, many myriads shall assemble together.” When therefore God thus speaks, it is a mode of teaching suitable to the capacities of men. So now, when Zechariah sees many runners, who have been sent by God to perambulate and to survey the earth, it may with greater certainty be learnt that nothing is carried on without design or by chance in the world, but that all things come before God, and that the manner in which all things occur is set forth by the angels. In the same way is the representation given in the first chapter of Job (Job 1:1) All the sons of God, that is, angels, came before his throne; and also among them Satan came; for though he does not willingly obey God, yet while he perambulates the earth, he at the same time executes God’s judgments, though unwillingly. We now then see the reason why God did not himself appear, and testified to the Prophet, that whatever took place among the nations was known to him; but he shows that his runners rode swiftly through the whole earth, and returned afterwards to the heavenly tribunal, and proved that they had carefully performed their office.
Now the Prophet says, that he had this vision in the eleventh month, called Sebat, and on the twenty-fourth day of the month; that is, in the third month after his first Prophecy. He had in the eighth month sharply reproved the Jews: now a consolation is added, lest they should despair, but know that they were still the objects of God’s care. And possibly the reproof referred to had been effectual; nay, it is probable, that the Prophet did not labor in vain in exhorting the Jews to true and sincere repentance. When therefore they had given some evidence of religion, we see that God afterwards treated them more kindly, and set before them the hope of a future deliverance.
With regard to the night time, it is of importance to observe, that though God does not always set forth with full clearness his predictions, they are not yet without instruction, provided we be attentive, and provided also we suffer ourselves, while in darkness, to be ruled by the spirit of knowledge. By whatever different means then God may teach his faithful people, he always teaches them something useful, provided they murmur not when any thing is for a time obscure, but wait for the day of full revelation. And this is the design of Paul’s admonition, “If ye think otherwise, this also will God reveal to you.” Let us then know that God’s manner of teaching is not always the same, but that his teaching is always profitable, provided the faithful retain due moderation and sobriety, and suffer themselves to be guided step by step by God. This observation is to be applied to the whole verse, when it is said, that the horses and the horsemen stood under the myrtles, and also in a low place.
And, then, as to the various colors of the horses, it ought not to be deemed strange, that God should thus allot different offices to angels; for he does not always punish us by the ministry of Satan. He has celestial angels, when it pleases him, as executioners of his vengeance; and he sometimes employs devils for this purpose. However this may be, it is in his power to delegate angels as ministers of his kindness, or to send them to execute his vengeance, so that they appear in red color, or in some other. In conclusion, it ought also to be borne in mind, that angels do stand before the tribunal of God, after having diligently perambulated the earth, not after the manner of men: for it would be gross and puerile to imagine angels sitting on horses, inasmuch as they are spirits who are confined to no certain place; but as we cannot understand, according to our capacities, the celestial mysteries of God, it is necessary that such representations should be set before our eyes. however this may be, it ought to remain a fixed principle, that angels are always employed, for they survey the earth, that nothing may be done or carried on without design; and they are also sent with power and authority, so that they are, as it were, the hand of God: and at one time they execute his judgments, inflict punishments, as it has been said; and at another they come with blessings from God. This then is the meaning as to the horsemen. I cannot proceed farther: the rest I shall defer.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain On vv9–11 Zec 1:9 Then said I, O my lord, what…
Zec 1:9 Then said I, O my lord, what [are] these? And the angel that talked with me said unto me, I will shew thee what these [be].
Ver. 9. Then said I, O my Lord, what are these?] Thus the prophets inquired and searched diligently (as saith St Peter (ερευνωντες), 1Pe 1:11), for the truth of things, as hunters seek for game, and as men seek for gold in the very mines of the earth; who, not content with the first ore that offered itself to their view, dig deeper and deeper till they are owners of the whole treasure. See Pro 2:4; and rest not till ye see that blissful sight, Eph 1:18-19.
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And the angel that talked with me] Or, in me, as the Vulgate rendereth it. This was some created angel, who might reveal things to the prophet by working on the phantasy and spirit, by way of information and instruction, as Dan 9:21 Luk 1:11 Rev 1:1.
I will show thee what these be] How ready are the holy angels to serve the saints, Heb 1:14, rejoicing more in their names of office than of honour, of employment than preferment, to be called angels, that is, messengers, or internuncios, than principalities, thrones, dominions, Eph 1:20; accounting it better to do good than to be great, to dispense God’s benefits than to enjoy them. Hence they are with and about the saints, as their companions, guides, protectors, monitors, and rulers of their actions, as here.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9–11 Then; so soon as he had seen and observed.…
Then; so soon as he had seen and observed. Said I; Zechariah.
O my Lord: this was Christ the Lord of hosts.
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What are these? what is the meaning of these appearances or visions?
The angel; Christ, the Angel of the covenant; so I take this Angel, that promiseth to inform the prophet, to be the same that appears, a man on the red horse among the myrtles.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv9–11 Then said I, O my Lord,.... These are the…
Then said I, O my Lord,.... These are the words of the Prophet Zechariah to the angel that showed him this vision:
what are these? what is the meaning of this vision? particularly who are meant by the horses, red, speckled, and white, and those upon them?
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And the angel that talked with me; who seems to be different from the Angel of the Lord, the man among the myrtle trees, Zac 1:8 he was one of the ministering spirits; see Rev 17:1,
said unto me, I will show thee what these be; that is, give an interpretation of the vision, and point out the persons intended by the horses.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv9–11 O my Lord - This was Christ, the Lord…
O my Lord - This was Christ, the Lord of hosts. What are these - What is the meaning of these appearances. The angel - Christ, the angel of the covenant.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9–11 Verse 9. O my lord, what are these] The…
Verse 9. O my lord, what are these] The angel here mentioned was distinct from those mentioned in the eighth verse; he who talked with the prophet, Zec 1:13.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v9 Zec 1:9-11. Then said I, O my Lord, what…
Zec 1:9-11. Then said I, O my Lord, what are these — What is the meaning of these appearances, or visions? And the angel that talked with me said — “This was another heavenly minister, sent, probably, to present the visions to the prophet’s imagination, as well as to explain them. Angelus comes et interpres, “an accompanying angel and interpreter.” And under his direction the prophet receives satisfactory information from the month of the first angel and his attendants.” — Blayney. I will show thee what these be — “I will cause that it shall be explained to thee by the angel who stands first among the myrtles. This may have been done by a sign given to that angel, or by words omitted in the relation.” — Newcome. And the man that stood among the myrtle-trees — This was an angel of an order superior to him mentioned in the preceding verse, who either prevents that angel, and takes upon him to return an answer to the prophet’s question, or else sends his answer to Zechariah by that angel, as Christ sent his revelation to St. John by an angel, Rev 1:1. These are they whom the Lord hath sent — They are the messengers or ministering spirits of Jehovah. And they — The rest of the angels, implied at the end of Zec 1:8, and who came after the first; answered, We have walked to and fro through the earth — We have been diligent to execute that office which was allotted to us. And behold all the earth sitteth still, &c. — This must be understood here, and in many other places, in a restricted sense, for all the nations with whom the Jews had a connection. It means here chiefly the Persian empire, which enjoyed peace at that time. But the state of the Jews was unsettled: see Zec 1:16: which circumstance gives occasion to the following intercession.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv9–11 What are these? - He asks, not who, but…
What are these? - He asks, not who, but what they import.
The angel that talked with me - Literally, “spake in me.” The very rare expression seems meant to convey the thought of an inward speaking, whereby the words should be borne directly into the soul, without the intervention of the ordinary outward organs. God says to Moses, “If there is a prophet among you, I, the Lord, will make Myself known unto him in a vision, I will speak (literally) in him in a dream. My servant Moses is not so - In him will I speak mouth to mouth Num 12:6-9;” and Habakkuk says of the like inward teaching, “I will watch to see, what He will speak in me” . It is the characteristic title of one attendant-angel, who was God’s expositor of the visions to Zechariah (Zec 1:13-14, Zec 1:19, (Zec 2:2 Hebrew) Zec 2:3; (7) Zec 4:1, Zec 4:4-5; Zec 5:5, Zec 5:10; Zec 6:4). Dionysius: “By his ministry God showed me things to come, in that that angel formed in the spirit and imaginative power of Zechariah phantasms or images of things which were foreshown him, and gave him to understand what those images signified.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10–11 These are they, &c. The guardian angels of provinces…
These are they, &c. The guardian angels of provinces and nations. (Challoner) --- The Jews believed that each nation had such an angel, who had to give an account to one in higher authority. God proportions his revelation to their ideas.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9–11 the angel that talked with me--not the "man upon…
the angel that talked with me--not the "man upon the red horse," as is evident from Zac 1:10, where he (the Divine Angel) is distinguished from the "angel that talked with me" (the phrase used of him, Zac 1:13-14; Zac 2:3; Zac 4:1, Zac 4:4-5; Zac 5:5, Zac 5:10; Zac 6:4), that is, the interpreting angel. The Hebrew for "with me," or, "in me" (Num 12:8), implies internal, intimate communication [JEROME].
show thee--reveal to thy mental vision.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv9–11 9. The prophet, who does not understand the vision…
9. The prophet, who does not understand the vision (compare Amo_7:1-9), seeks an explanation.
O my lord — The one here addressed must be the person who replies, the heavenly interpreter.
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The angel that talked with me — He is the constant companion of the prophet throughout the entire series of visions; his office is to interpret to Zechariah what he sees and hears (Zec_1:9; Zec_1:13-14; Zec_1:19; Zec_2:3; Zec_4:1; Zec_4:4-5; Zec_5:10; Zec_6:4; see Introduction, p. 599).
I will show thee — The angel does not promise a direct answer, but assures the prophet that an explanation will be given.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9–11 9. O my lord] This question is addressed to…
9. O my lord] This question is addressed to the interpreting angel, of whose presence we are for the first time made aware by the fact that he replies to it.
the angel that talked with me] This is the title by which this angel is distinguished throughout the visions: Zec_1:13-14 (where the A. V. has “communed with me”), 19, Zec_2:3, Zec_4:1; Zec_4:4-5, Zec_5:10, Zec_6:4. The phrase has been variously interpreted. Some would render “in me,” “in that that angel formed in the spirit and imaginative power of Zechariah phantasms or images of things which were foreshown him, and gave him to understand what those images signified.” Others take it to mean “by me,” “the prophet being the channel through whom the divine revelations were made.” But there is no reason to depart from the rendering of the A. V., which accurately describes the office of the angel as actually discharged by him in explaining the visions, and which is supported by Hebrew usage. Comp. Num_12:8, where it is difficult to understand how God should speak “face to face,” either “in,” or “by,” a man.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9–11 (9) O my lord.—This is addressed to “the angel…
(9) O my lord.—This is addressed to “the angel that talked with me,” or, perhaps, in me, according as we regard him as discharging the office of the Virgil of Dante, or the Daimon of Socrates (but, see Lawes’ History of Philosophy). LXX., ὁ λαλῶν ἐν ἐμοί. This is the angel-interpreter, whose office it was to interpret the visions (Zec_1:18; Zec_2:3; Zec_4:1; Zec_4:4-5; Zec_5:5-10; Zec_6:4), and who is often referred to simply as “he.”
I will shew thee.—viz., by the word of “the man who stood among the myrtles.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9–11 O my lord. The prophet speaks to the angel…
O my lord. The prophet speaks to the angel of the Lord, who answers briefly, and is succeeded by the interpreting angel. What are these? Not "who," but "what;" i.e. what do they signify? (comp. Amo_7:8) That talked with me; literally, as the LXX and Vulgate, that spake in me. So vers. 13, 14, and in the following visions. Hence some regard the expression as intimating a communication borne inwardly to the soul without the aid of external organs, or that the angel overpowered and influenced the prophet as the evil spirit possessed the demoniac. But the same term is used, as Dr. Wright points out, in the sense of to commune with a person, (Num_12:6, 8 1Sa_25:39) and to speak to a person. (Hos_1:2; and perhaps Hab_2:1) It may, however, be that the angel of the Lord presented matters objectively, and the prophet"s own angel interpreted subjectively. But the Authorized Version is probably correct. I will show thee. This he does through the chief angel (ver. 10).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv9, 11 (See Scofield "Heb 1:4").
angel
(See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v10 the man who stood among the myrtle trees ...…
the man who stood among the myrtle trees ... the angel of Yahweh who stood among the myrtle trees
These phrases refer to the man who "was riding on a red horse" in Zechariah 1:8. Possible meanings are 1) the man dismounted his horse and stood or 2) the word "stood" is an idiom that means he was located in that position. AT: "the man who was among the myrtle trees ... the angel of Yahweh who was among the myrtle trees" (See: Idiom)
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These are those ... They answered ... they said
The words "these" and "they" refer to the red, reddish-brown, and white horses that were behind the man who was among the myrtle trees. Possible meanings are 1) it is implicit that there were other men who were riding the horses, and that these phrases refer to the riders or 2) the horses are personified as being able to speak like people. (See: Assumed Knowledge and Implicit Information and Personification)
to roam throughout the earth
It is implicit that Yahweh sent these out to walk about in order to patrol the earth. This does not suggest that they were wandering or lost. (See: Assumed Knowledge and Implicit Information)
all the earth sits still and is at rest
There being peace and quiet in the world is spoken of as if the earth were a person who is still and resting. Possible meanings are 1) this is a good thing that means that there is peace between nations or 2) this is a bad thing that means that there is no war because nations are helpless to fight against a stronger nation that has subdued them. (See: Metaphor)
translationWords
Yahweh
angel
earth
rest
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10–11 1:10 Patrol suggests the angelic riders’ ongoing scrutiny of…
1:10 Patrol suggests the angelic riders’ ongoing scrutiny of the earth.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.