The syntax of this verse is somewhat awkward in Hebrew and even more awkward in Revised Standard Version. Modern translations make various attempts to resolve the difficulties. Jerusalem Bible/New Jerusalem Bible and New English Bible/ Revised English Bible reorder the text; for example, Jerusalem Bible and New Jerusalem Bible put verse 8 in the middle of verse 9. There is no textual support for such changes, and the differences between the four versions show how subjective this approach is. New American Bible, Good News Translation, New International Version, New Jewish Publication Society’s Tanakh, New Living Translation, and Contemporary English Version split the verse into two sentences, and this is a more helpful example. Indeed, the structure of the Hebrew suggests that a new subunit within the paragraph begins in the middle of the verse. The words For behold at the beginning of the verse link the first part more closely with the previous verse. The Hebrew word that opens the second part hinneni (literally “behold me”) often marks the start of a new unit, but unfortunately this is not shown in Revised Standard Version or New Revised Standard Version. Traduction œcuménique de la Bible, Die Bibel im heutigen Deutsch, and Parola Del Signore: La Bibbia in Lingua Corrente attempt to represent the force of hinneni by saying “I myself will engrave….” This is some help, but misses the discourse function of the word. New English Bible and Revised English Bible seem to recognize a new unit, but they distort it by moving the text around. The formula translated says the LORD of hosts in Revised Standard Version probably has the function here of reinforcing the indication of a new subunit.

It may be useful to list the statements made in this verse and their relationships to each other before discussing them individually:
(1) I have set a stone before Joshua.
(2) It is one stone with seven facets.
(3) I will engrave an inscription on it.
(4) I will remove the guilt of the land in a single day.
(5) The LORD of hosts says all this.

The fifth statement is (at the level of information) a repetition of the statement in verse 7 and that in verse 10. Its presence in verse 9 makes an already complex verse even more complex, and in many languages it will be better to omit it. Good News Translation and Contemporary English Version are the only available English versions that do so. If it is included, as it should be in certain languages, it will probably be simplest to translate it as a separate sentence. This is best placed in the middle of the verse before the third statement, but if necessary it may be placed at the end of the verse.

The first and second statements both describe a stone, and so have some link with each other. The third statement, which begins a new subunit, says what will happen to the stone. The fourth statement does not mention the stone, and it is not clear what relationship there is between the inscription on the stone and the removal of sin. But the way the statements are linked in Hebrew suggests that there is some connection. If statements (3) and (4) are combined into one sentence as in New American Bible, Good News Translation, New International Version, New Jewish Publication Society’s Tanakh, New Living Translation, Contemporary English Version, Traduction œcuménique de la Bible, Bible en français courant, and Parola Del Signore: La Bibbia in Lingua Corrente, it suggests that there is a close connection between the inscription on the stone and the removal of sin. However, there is no way of knowing exactly what this connection was.

Taking all these factors into account, we suggest splitting the verse into two or three sentences. The following may be suitable translation models:

• For see, I am setting a precious stone in front of Joshua, a single stone with seven facets. On it I myself will engrave an inscription, says the LORD Almighty, and in one day I will take away the sin of this land.

• Look now, I am putting before Joshua a precious stone, a single stone that has seven facets. See, I myself will cut an inscription on it, and I will remove the sins of the people of this land in a single day. This is what the LORD Almighty says.

Behold: See the comments on 1.8.

Upon the stone which I have set before Joshua: As suggested above, it will be better in many languages to make this a separate sentence, rather than a subordinate clause as in Revised Standard Version. There has been considerable discussion among scholars about what kind of stone is meant. Earlier commentators often thought of it as the foundation stone of the Temple that was being rebuilt, or else as the headstone at the top of the building. For various reasons this view is no longer widely accepted, though it still finds favor with Merrill. Modern interpreters generally take the view that the stone is a precious stone, a jewel like those set in the shoulder straps and the breastpiece of the clothing of the high priest Aaron, as described in Exo 28.9-12, 15-21. This view is presented most persuasively by Petersen, and it certainly seems to fit better with the context of this chapter which is dealing with the commissioning of Joshua the high priest. If translators accept this view, they will need to translate the word stone as “precious stone” or “jewel.”

Upon a single stone with seven facets: The word translated facets in Revised Standard Version, New Revised Standard Version, New American Bible, Good News Translation and New Living Translation is literally “eyes” (as in New Jerusalem Bible, Revised English Bible, New International Version, New Jewish Publication Society’s Tanakh). Some scholars understand these “eyes” to be carvings of eyes which represent the LORD’s watchful care for his people (compare 4.10). The Hebrew word for eye, however, is also used of the sparkle of a metal or jewel (Ezek 1.4, 7, 16, 22, 27; Ezek 8.2; Ezek 10.9), and it could carry that meaning here. Revised Standard Version and Good News Translation assume that it does so, and translate facets. The English word facets is a technical term referring to the surfaces of a jewel which reflect the light and so make the jewel sparkle. In using this term, Revised Standard Version, New Revised Standard Version, New American Bible, Good News Translation, and New Living Translation show that they regard the single stone as a jewel rather than a building stone. In English facets may also be expressed as “sides” (Contemporary English Version) or “faces.”

The Hebrew word for eye can also mean fountain or spring, and some scholars have tried to find that meaning here. A stone with seven springs could be development of the idea of the rock from which water sprang for Moses (Exo 17.6; compare Num 20.11). However, the introduction of a completely new picture at this point seems an unnecessary complication, and on the whole we recommend the understanding in Revised Standard Version and Good News Translation.

I will engrave its inscription: The Hebrew contains a word that is omitted in Revised Standard Version. It is the word hinneni mentioned above, which brings the following clause into prominent focus. This may be represented by some expression like “See, I myself….” The stones that were attached to Aaron’s priestly robes were engraved with the names of the twelve tribes of Israel (Exo 28.9-11). It is not stated here what inscription was to be engraved upon the stone … set before Joshua. Some scholars have suggested that it would be the name of the Messiah (compare Moffatt) and others that it could be the motto “Holy to the LORD.” This motto was engraved on the gold plate attached to Aaron’s turban (Exo 28.36; Exo 39.30; compare Zech 14.20). It can also be written with seven letters in Hebrew and would thus fit the context well here. However, translators do not need to state what the inscription was. In some languages the phrase engrave its inscription will be expressed as “write some words on it” or “cut some words into it.” And the first part of the verse may say “I am placing in front of Joshua a single stone that has seven faces/eyes/sides. See, I myself will write some words on this stone.” In New English Bible/ Revised English Bible this clause is translated “I will reveal its meaning to you.” This interpretation depends on changing the Hebrew vowels slightly. Such a change is not necessary and cannot be recommended (compare Critique Textuelle de l’Ancien Testament and Hebrew Old Testament Text Project).

Says the LORD of hosts: See the introductory comments to this verse.

I will remove the guilt of this land in a single day: As pointed out above, it is not clear what the connection is between this statement and those that come before it. The repetition of the word single suggests that there is some connection. This may have been clear to Zechariah’s original readers but it is no longer clear to us. We can point out that Aaron’s turban with its inscribed gold plate was somehow connected with the acceptance of the Israelite offerings (Exo 28.38), but we cannot give more detail than that.

The word remove is rendered in New English Bible as “wipe away.” If there is some figurative expression in other languages which would be appropriate in the context of removing sin, translators may be able to use it. Some translators may need to follow the example of Contemporary English Version, which drops the figure and says “forgive.” In some languages the guilt of this land may have to be expressed as “the sin of all the people in the land.” In a single day conveys a sense of both speed and completeness (compare Isa 9.14; Isa 10.17; Isa 47.9).

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .