Artificial Intelligence From the Bible

Joshua the High Priest
(Short and Long-term Memory, Anticipation, Sequence Learning and Pattern Completion)

Zechariah 3:1-10

Note. This interpretation is subject to revision. Please see latest news. Last revision: May 18, 2005.

Introduction

Zechariah means "The Lord Remembers" in Hebrew. This is fitting since Zechariah's vision is a collection of metaphors describing the organization of the brain's memory system. The seven eyes on one stone (and the seven lamps) represent the seven-item capacity of working memory. I knew from the beginning that the book of Zechariah was related to the seven churches of Asia. However, it was not until much later that I came to recognize its profound connection with the churches of Sardis and Pergamum. In the message to Sardis (verse 3:1), John writes "He who has the seven Spirits of God and the seven stars, says this." It turns out that the seven spirits of God are defined elsewhere in Revelation as the seven lamps (4:5) and the seven eyes of the Lord (5:6). Both Sardis and Pergamum contain references to walking (motor output) and Pergamum mentions a white stone on which an inscription (or name) is written. As it turns out, the book of Zechariah refers to the same things:

3:9
For behold, the stone that I have set before Joshua; on one stone are seven eyes. Behold, I will engrave an inscription on it,' declares the LORD of hosts, 'and I will remove  the iniquity of that land in one day.

4:2
He said to me, What do you see? And I said, I see, and behold, a lampstand all of gold with its bowl on the top of it, and its seven lamps on it with seven spouts belonging to each of the lamps which are on the top of it;

4:10
For who has despised the day of small things? But these seven will be glad when they see the plumb line in the hand of Zerubbabel--these are the eyes of the LORD which range to and fro throughout the earth.

It is obvious that Zechariah's text has a lot in common with Sardis and Pergamum. The question is, what are the meanings of these symbols? This is what I will attempt to unravel in these pages. Please refer to the diagram at the bottom of the page while reading this interpretation. Also, keep in mind that Zechariah is using historical figures during the time of the Temple's reconstruction and that these people all were in captivity and much tribulation in Babylon. I am always grateful for constructive criticism from interested readers.

Interpretation

3:1

Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him.

And he showed me Joshua the high priest standing before the angel of the LORD. What is the symbolic meaning of angel? This is not the first time we encounter this metaphor. In the message to Sardis, we read that God has seven stars (another word for angel). Here we see that Joshua is standing in front of the angel of the LORD. The angels seem to be entrance guards who decide who is to walk into the temple.

Satan standing at his right hand to accuse him. Obviously Joshua has done something wrong. Otherwise Satan would not be there to accuse him. There seems to be a direct connection between this verse and the Church of Pergamum (Revelation 2:13) which is said to be the seat of Satan. The implication is that Joshua represents a neural signal in Pergamum. Again we encounter the verb "standing", as opposed to "sitting" (see below). One is reminded that only standing people can walk (i.e., perform motor actions).

Note: I am not yet sure of the significance, if any, of Satan standing at Joshua's right hand. Why his right hand and not his left?

3:2

The LORD said to Satan, The LORD rebuke you, Satan! Indeed, the LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?

Is this not a brand plucked from the fire? Where have we seen fire mentioned before? In Revelation, we read, He who has his eyes like a flame of fire (Rev 2:18). We know the seven spirits of God are the eyes of God which are the seven lamps referred to in Zech 4:2. Fire is a symbol of testing or tribulation. Therefore, if Joshua is plucked out of the fire, we can deduce that the signal or input symbolized by Joshua originates from a place of tribulation. This, in my opinion means that Joshua comes from Smyrna or Ephesus where signals undergo rigorous testing through a separation process. At this stage, Joshua is no longer in the fire because he has been plucked out.

3:3

Now Joshua was clothed with filthy garments and standing before the angel.

Joshua was clothed with filthy garments. Filthy garments is a recurring metaphor in the message to the Church of Sardis. It symbolizes some sort of incompleteness or imperfection or sin. My interpretation is that Joshua was unfaithful in his duties, meaning that he failed to arrive for his duties as a high priest as was expected of him.

And standing before the angel. The repeated mention of "standing" is a sign of the importance of the 'standing' metaphor. Contrast this with Joshua's friends below: they are sitting. My hypothesis is that standing signals are ready to be used as motor commands (symbolized by walking) in Pergamum. At this point, they can only stand and are not yet walking.

3:4

He spoke and said to those who were standing before him, saying, Remove the filthy garments from him. Again he said to him, See, I have taken your iniquity away from you and will clothe you with festal robes.

He spoke and said to those who were standing before him. Who are these beings standing before the angel? And why are there standing as opposed to sitting? I initially surmised that these beings were other angels but I have since changed my mind. I now believe that there are multiple other beings who, like Joshua, are standing on their feet before the angel. They apparently all have something to do with motor behavior (walking). Later (see below), Joshua is given free access among these who are standing.

But why is there a necessity to have several standing beings attend to Joshua's clothing when only one would do? I think this is just a way of saying that there are multiple incoming signals that will be used for motor control.

Remove the filthy garments from him. "Filthy garments" is symbolic of sin. Joshua is forgiven for his sins. My take is that Joshua did not arrive as expected for his duties as a high priest. The angel forgives him for a specific reason: he underwent rigorous testing. But some mechanism of forgiveness must be provided, as we find out below. 

3:5

Then I said, Let them put a clean turban on his head. So they put a clean turban on his head and clothed him with garments, while the angel of the LORD was standing by.

Then I said, Let them put a clean turban on his head. What is the symbolic significance of the clean turban being put on Joshua's head? Does it have a meaning separate from clean garments? Why would Zechariah say this if the clean garments were sufficient to convey the metaphor. Could it be for emphasis on cleanliness? Possibly. I suspect, however, that this is emphasizing something about Joshua's role or position. A turban is a sign of authority. After all, Joshua is a high priest.

While the angel of the Lord was standing by. This is probably an indication that the clean turban being put on Joshua's head is done with the approval of the angel. It may also indicate that the acitivity is time consuming.

3:6

And the angel of the LORD admonished Joshua, saying,

3:7

Thus says the LORD of hosts, If you will walk in My ways and if you will perform My service, then you will also govern My house and also have charge of My courts, and I will grant you free access among these who are standing {here.}

If you will walk in my ways. We have already seen in Pergamum that 'walking' symbolizes motor behavior. What does it mean to walk in my ways? It means to walk correctly without stumbling (the ways of Satan) and to follow the correct path. The stumbling block mentioned in Pergamum represents two types of motor conflict. One of the reasons that Satan is also standing is probably to cause Joshua to stumble and fall.

And if you will perform my service. Joshua is a servant of God, a high priest who performs services in the temple. This is important because, in the message to Thyatira, there is an admonition against tolerating a certain prophetess named Jezebel who teaches and seduces God's servants to commit fornication and idolatry. Again, as seen in the Pergamum interpretation, fornication and idolatry have to do with motor conflicts. So here, it is safe to assume that Joshua symbolizes a motor signal in Pergamum. Or, at least, he's about to become a motor signal.

Then thou shall also govern my house. Only the priests were allowed into the temple or the house of God. As we see in the interpretation of Philadelphia, the temple is where motor output actually takes place. Motor output is controlled by afferent signals originating from Pergamum. But the motor signals do not always make it out to the effectors (the outer courts of the temple, see below). 

And also have charge of my courts. This is the actual effector/motor layer. As we will see later, the outer courts are periodically given to the gentiles (Laodicea or cerebellum). Here is a relevant passage from chapter 11 of Revelation to ponder:

11:1
And there was given me a measuring rod like a staff; and measure the temple of God, and the altar, and those who worship in it.

11:2
And leave out the court which is outside the temple and do not measure it, for it has been given to the gentiles; and they will tread under foot the holy city for forty-two months.

This is powerful symbolic stuff which involves the churches of Philadelphia, Laodicea, and the so-called two witnesses. I will have a lot more to say about this in my interpretation of the fourth chapter of Zechariah. Let me say, for now, that this also has to do with internal thinking (measuring the temple) while the cerebellum (Laodicea) is taking care of automatic motor output (the outer court which is given to the gentiles).

I will grant you free access among these who are standing by. Another translation for free access is places to walk. Again we see the reference to "walking", meaning motor output. The context suggests that these who are standing by were also given the permission to walk in the temple. This further suggests that, like Joshua, they are also high priests who serve in the temple or house of God.

3:8

Now listen, Joshua the high priest, you and your friends who are sitting in front of you--indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch.

You and your friends who are sitting in front of you. This is obviously alluding to a special group of people (not angels) associated with Joshua. But notice that Joshua's friends are sitting in front of him. They are not standing with him. This is probably bringing attention to the fact that Joshua's friends are not directly involved with motor actions. 'In front of' should probably be given its temporal meaning as opposed to a spatial meaning. That is, Joshua's friends came before him, not after.

Indeed they are men who are a symbol. Another translation is: for they are men who are an omen of things to come. The implication is that Joshua and his friends act as precursors or predictors to something that will happen later.

For, behold, I am going to bring in My servant the Branch. The "for" preposition makes it clear that the Branch has something to do with the anticipatory nature of Joshua and his friends.

3:9

For behold, the stone that I have set before Joshua; on one stone are seven eyes. Behold, I will engrave an inscription on it,' declares the LORD of hosts, 'and I will remove  the iniquity of that land in one day.

For behold, the stone that I have set before Joshua. Is this the same stone mentioned in the message to Pergamum? I did not think so in the beginning. My reasoning was based on the following observations: a) The Pergamum stone is white and a name is written on it which no man knows except he who receives; b) Zechariah's stone, by contrast, is placed before Joshua in plain sight where everyone can see whatever is inscribed on it. I now think I was mistaken. There is no indication in the text that others could read the writing on Joshua's stone. It follows that both Zechariah and the message to Pergamum are referring to the same stone.

On one stone are seven eyes. Behold, I will engrave an inscription on it. and I will remove  the iniquity of that land in one day. Initially, I thought that the stone with seven eyes represented seven sequential input layers or nodes. I assumed that there was one eye for each lamp on the golden lampstand in Zechariah's vision. As has happened many times before, I now believe that my original interpretation was wrong. The reason is that Joshua's stone is associated with a single signal pathway, i.e., there is only one stone for each pathway and each stone has seven eyes, not one. I conclude that there are seven eyes associated with each of the seven lamps on the golden lampstand. This makes sense in the light of the fact that verse 4:2 talks about seven spouts belonging to each of the lamps which are on top of the lampstand.

3:10

In that day, declares the LORD of hosts, every one of you will invite his neighbor to sit under his vine and under his fig tree.

I am not entirely sure of the meaning of this. It may be a way of linking this verse with the flying scroll metaphor.

To be continued...

Tentative Memory Model

Check out the latest memory model based on these interpretations.

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Next: The Lampstand