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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие

Сведения о жизни и деятельности пророка Захарии. Имени пророка Захарии были усвояемы различные значения; по мнению большинства новейших исследователей, имя Zekharjah обозначает: "(тот, о ком) помнит Иегова" (Keif, F. В. Meyer, Bredeukamp, Smith Farrar и др. ). - Захария дважды называет по именам своих предков: было слово Господне к Захарии, сыну Варахиину, сыну Аддову (I:1, 7). Соответственно другим генеалогическим указаниям, встречающимся в книгах Свящ. Писания, можно полагать, что отец пророка именовался Варахиа, а дед - Аддо. Но ввиду того, что евр. ben употребляется для обозначения не только сына, но и вообще потомка, нельзя решительно утверждать, что пророк Захария приводит имена своих ближайших предков. Оттого мы не встречаем у св. Отцов, толковавших книгу Захарии, согласия в понимании приведенного указания на родопроисхождение пророка. По толкованию св. Кирилла Александрийского Захария родился "от отца своего Варахии по плоти", но он вместе с тем и сын Аддо - пророка по духу и "был воспитан, как надо думать, в нравах этого последнего и сделался подражателем таковых же подвигов добродетели" (Творения Св. Кирилла Алекс. , Ч. XI. Сергиев Посад, 1893. С. 2). Преосв. Палладий, упомянув об этом мнении св. Отца, заметил что "достоверно неизвестно воспитывал ли Аддо Захарию" (Палладий, еп. Сарапульский, Толкование на книги св. пророков Захарии и Малахии. Вятка, 187:6. С. 1, пр. 2). К мнению св. Кирилла близко подходит объяснение одного из позднейших исследователей, который указывает на возможность левирата, по которому мать пророка, после смерти ее мужа Варахии, от его брата Аддо (Иддо) родила Захарию: только при таком понимании, Аддо - отец Захарии по плоти, а Варахия - по закону (Dr. L Bertholdt, Historischkritische Einleitung... Schriften des alien und neuen Testamente. 4: - ter Theil, Erlangen, 1814. S. 1698). Блаж. Иероним отождествляет Аддо книги Захарии с упоминаемым в 2: Цар XII:16: и XIII:22; а этого последнего считает тем человеком Божиим, о котором повествует в 3: Цар ХIII:1-6: (Творен. блаженного Иеронима Стридонского, Ч. XV. Киев, 1900. С. 4: - Migne, patrol, ser. lat., t. XXV, col. 1419); следов., по мнению Иеронима, Аддо не мог быть дедом нашего пророка, а более отдаленным предком. По мнению блаж. Феодорита, "извещает пророк об имени отца, родившего его, и об имени того, кем рожден был отец" (Творения блаж. Феодорита, епископа Киррского, ч. V. Сергиев Посад, 1907:, С. 68). Однако параллельные указания других священных книг (Ездры и Неемии) не только не подтверждают этого наиболее вероятного мнения, но, наоборот вызывают сомнение в его основательности. В Ездр V:1: и VI:14: Захария называется просто сыном Адды, без упоминания о Варахии. Но во всяком случае, это не дает права усматривать между показаниями кн. Ездры и кн. пророка Захарии непримиримое противоречие и не служит достаточным основанием для того, чтобы считать в последней benberekhja за интерполяцию (подобное мнение высказали Кнобель и Ортенберг), потому что, во-первых, ben и позднейшее bar, в библейском словоупотреблении, могут означать не только сына, но и вообще потомка; во-вторых, в Библии немало примеров того, что некоторые лица называются по имени своего более знаменитого деда, с опущением имени отца. Поэтому опущение имени Варахии в книгах Ездры и Неемии (XII:16) большинство толкователей объясняет тем, что Варахия был не только ничем не замечателен, но и умер в молодых летах. В самом деле, ко времени возвращения пленников при Зоровавеле и Иисусе Иддо (Аддо) был главою своего священнического рода (Неем XII:1, 4, 7), а при преемнике первосвященника Иисуса, сыне его Иоакиме (ст. 10), главою рода был не Варахия, но Захария (ст. 12: и 16); нет ничего невероятного в том предположении, что пророк чаще именуется по имени деда, пережившего, быть может, своего сына, и передавшего свое достоинство представителя рода внуку.

О времени и месте рождения Захарии, за неимением точных указаний в книгах Свящ. Писания, приходится довольствоваться лишь более или менее вероятными предположениями. Наиболее принятое у исследователей мнение таково: если во время первосвященства Иисуса дед пророка Аддо был еще представителем своего священнического рода, то следовательно, Захария, при возвращении пленников в Иерусалим в царствование Кира, был сравнительно молодым человеком; а из того обстоятельства, что он, восемнадцать лет спустя, во втором году Дария Гистаспа (519: до Р. X. ), называет себя naar - юноша (II:4, ст. 8: масор. т. ), это предположение становится еще более вероятным. Отсюда делается такое заключение: пророк родился в Вавилоне незадолго до издания указа Кира и в детском возрасте прибыл в Иерусалим (А. Kohler, Der Weissagungen Sacharjas erste Hallte, Cap. 1-8. Saugen 186f. Ss. 9-10).

Подобно Иеремии (Иер I:1) и Иезекиилю (Иез I:3), пророк Захария принадлежал к священническому роду. Св. Кирилл Алекс. прямо называет Захарию "происходившим от священнической крови, то есть из колена Левиина" (с. 2). большинство новейших толкователей (Kell, Cornill, Pusey, Marti) полагают, что в Неем XII:4, 16: под Иддо и Захарией разумеются те же самые лица, что и Езд V:1: и VI:14. Отсюда вывод: пророк Захария принадлежал к священническому роду, - следовательно, и сам был священником. Кроме того, Захария был главою своего священнического рода, каковое звание он унаследовал от своего деда Иддо при первосвященнике Иоакиме, сыне Иисуса (Неем ХII:10, 12, 16).

Свое пророческое служение Захария начал отправлять немногим позже Аггея (во второй же год царствования Дария Гистаспа, только два месяца спустя), когда первосвященником был Иисус; при Иисусе Иддо, дед пророка, был еще главою своего рода (Неем XII:4, 7:, 12, 16), следовательно, Захария пророческое служение начал ранее священнического (т. е. в качестве главы рода). Есть некоторое основание предполагать, что и пророческое достоинство было в роде Захарии как бы наследственным. Св. Василий Великий, в толковании Ис I:1, замечает; "для чего присовокуплено пророком имя отца? Чтобы показать, что пророческое дарование у него есть отеческое наследие" (Творения иже во св. отца нашего Василия Великого, Архиеп. Кесарии Каппадокийские Ч. II. Свято-Троицкая Сергиева Лавра, 1900. С. 16). А св. Кирилл Александрийский, читая в Зах I:1, 7: вместо ton profhthn - tou profhtou, прямо называет пророком Аддо, который был, по общепринятому мнению, дедом Захарии. По мнению Баумгартесса и следующего за ним Келера, пророческая деятельность Захарии относится преимущественно к первому периоду его жизни, а священническая - к позднейшему (cit. S. 9); хотя этим не отрицается, конечно, возможность совмещения обязанностей того и другого рода, что видим на примере Иеремии.

Первое записанное пророчество Захарии относится, ко второму году Дария Гистаспа. Но на основании Езд V:1-2: можно полагать, что он выступил на пророческое служение ранее этого времени; так как переселенцы из Вавилона, именно вследствие пророческих увещаний Аггея и Захарии, приступили к возобновлению храмовой постройки. Но это свидетельство кн. Ездры подтверждается фактически только по отношению к Аггею - первою главою его книги; пророческие увещания Захарии соответствующего содержания остались, следовательно, не записанными. Последнее из пророчеств Захарии, имеющих определенное указание времени, относится к девятому месяцу четвертого года Дария (VII:1). Пророчества глав IX-XIV, таким образом, должны быть отнесены к позднейшему времени; для точного определения всего периода пророческого служения Захарии не представляется возможности, за неимением надежных данных. Можно только утверждать, что это служение Захарии совпадает со временем первоначального устроения иудейской общины, по возвращении из Вавилона, и временем воссоздания храма, или, как выражаются западные ученые (de-Wette, Sellin, Klostermann и др. ), - временем реставрации. Сравнительно с пророческою деятельностью Аггея, служение пророка Захарии было продолжительнее, если судить по указаниям книг того и другого пророка.

Кроме книг Ездры и Неемии и книги, носящей имя нашего пророка, есть несколько псалмов, в надписании которых значится (по LXX, Итале, Вульгате и Пешито) имя Захарии, наряду с именем Аггея или в отдельности. По слав. переводу имеются в надписаниях следующих псалмов имена названных пророков: 137:, 145, 147: и 148: (Аггея и Захарии); Пс 138: надписан так: В конец Давиду псалом Захарии в рассеянии. Что псалмы, имеющие в надписании имена пр. Аггея и Захарии, не ими составлены, можно заключить из того, что в некоторых надписаниях значится и Давид в качестве автора. Да и самое употребление в надписании имен двух пророков возбуждает сомнение в их авторстве. Келер признает наиболее вероятным следующее предположение: Аггей и Захария придали псалмам, носящим в надписаниях их имена, ту форму, в какой они пелись общиною и дошли до нас (Die Weissagungen Haggai. S. Erlaugen. 1860. S 33). В I кн. Ездры читаем: когда строители положили основание храму Господню, тогда поставили священников в облачении их с трубами и левитов, сыновей Асафовых, с кимвалами, чтобы славить Господа по уставу Давида царя Израилева. И начали они попеременно петь: "хвалите" и: "славьте Господа", "ибо - благ, ибо вовек милость Его к Израилю (III:10-11). Здесь можно видеть указание на употребление при описываемом торжестве основания храма псалмов 145-148: и 105-106, начальные слова которых, указывающие на их содержание, и приводятся в кн. Ездры. Отсюда, быть может, соответствующие псалмы и получили в надписании прибавление, имен Аггея и Захарии пророков, бывших инициаторами восстановления храма и, вероятно, организаторами богослужебного ритуала по возвращении вавилонских пленников на родину, - как бы сообщивших этим псалмам еще большую авторитетность.

В книгах Священного Писания не находим точных и подробных сведений об обстоятельствах жизни и деятельности пророка Захарии. Из книги его имени, а также из книг Ездры и Неемии, мы можем с достаточною ясностью определить только личность пророка и время его жизни и деятельности. Мы можем утверждать, что Захария был современником пророка Аггея, Зоровавеля и первосвященника Иисуса; пережив последнего, он был при сыне его Иоакиме главою своего священнического рода. Начало пророческой деятельности Захарии по данным Писания определяется достаточно точно; о конце же ее, равно как о времени смерти пророка и месте его погребения, мы не имеем в Писании совершенно никаких указаний.

Общее содержание и разделение книги пророка Захарии. Книга пророка Захарии всеми толкователями и исследователями, древними и новыми, держащимися традиций и отрицателями, почти единогласно делится на две части: первая заключает в себе восемь начальных глав, вторая - последние шесть.

Первая часть, в которой содержатся откровения пророку, бывшие во второй и четвертый годы царствования Дария Гистаспа (I:17:; VII:1), в свою очередь, может быть разделена на три отдела. Отдел первый (I:16) заключает вступительное увещание к обращению от злых путей к Богу, с указанием на бедствия, которым подверглись предки современников пророка за их нераскаянность, и на непреложность божественных определений. Второй отдел (I:7:-VI:15) состоит из описания восьми пророческих видений и заключающего их символического действия. В третьем отделе, содержащем в себе две главы (VII и VIII), пророк предлагает от имени Божия разрешение вопроса касательно соблюдения постов, установленных в память разрушения Иерусалима и храма, с присовокуплением увещаний и обетований, предложенных народу по повелению Божию.

Вторая часть книги пророка Захарии содержит в себе изображение будущих судеб мира вообще и Царства Божия в частности; эту вторую половину книги можно разделить на два пророчества, начинающаяся одинаково словами: massa debhar tehova; обозначений времени получения откровений и имени пророка во второй части книги нет. Первое пророчество, изреченное на землю Хадрах, изображает борьбу между языческим миром и Израилем и уничтожение власти язычников; а второе пророчество (об Израиле) рисует картины будущего славного состояния избранного народа, когда он очищенный бедствиями, горько оплакав свои преступления и освободившись от недостойных членов, достигнет высокой степени святости и славы. Каждое из двух пророчеств может быть, в свою очередь, разделено на две половины и разделение всей второй части будет таково: отдел первый первого пророчества - гл. IX и X, отдел второй - гл. XI; отдел первый второго пророчества - гл. XII:1-XIII:6, отдел второй - с XIII:7: до конца.

Цель написания книги. Обращаясь к вопросу и цели написания книги пророка Захарии, необходимо прежде всего отметить намерение автора ободрить строителей храма и весь народ в трудную для него пору восстановления общины после плена; вместе с тем, пророк старается рассеять ложное мнение о праведности и богоугодности освобожденных из плена сынов преступного народа и о непосредственной близости мессианских времен. Для достижения этих целей, пророк изображает будущее Царство Мессии и вообще славную судьбу народа Божия, как имеющие осуществиться после долгой борьбы с язычеством, после неоднократных падений самого избранного народа; действия Промысла, ведущие избранный народ к предназначенной ему цели, будут выражаться в чудесной помощи сынам Израиля в борьбе с язычеством, с одной стороны, и в тяжких наказаниях за грехи их самих, с другой; причем язычники служат орудием в руках Божиих для наказания сынов народа Божия, как и во времена минувшие.

Частные поводы написания можно указать разве для двух отделов: VI:9-15: и VII-VIII. Внешним поводом для написания VI:9-15: послужило прибытие в Иерусалим Хелдая со спутниками из Вавилона, с дарами для храма. Главы VII и VIII написаны по случаю возбужденного некоторою частью иудеев вопроса об уместности соблюдения установленных в память разрушения Иерусалима и храма постов, при изменившихся обстоятельствах.

Вопрос о подлинности второй части книги пророка Захарии. Книга пророка Захарии включена в канон I ветхозаветных священных книг в составе четырнадцати глав; Новый Завет цитирует вторую часть в качестве богодухновенной; отцы и учители Церкви не выражали сомнения в принадлежности всех четырнадцати глав именно пророку Захарии, современнику построения второго храма. Православные экзегеты всегда держались (за исключением, кажется, только прот. Павского), и доныне держатся того взгляда, что названная книга в целом ее объеме принадлежит пророку Захарии. Того же мнения были и западные ученые до половины XVII столетия; а потом все резче и резче стали раздаваться голоса против подлинности шести последних глав кн. Захарии; так что в наше время для большинства западных ученых это - истина общепризнанная (К. Marti. Dodekapropheton. Tubiugen 1904. S. 391), и кн. Захарии у них разделяется на две: первая заключает пророчества Захарии современника Зоровавеля; а вторая принадлежит неизвестному автору, которого принято называть Девтерозахарией. (Впрочем, некоторые исследователи приписывали составление Зах IX-XIV и определенным лицам).

Основанием для разделения книги Захарии для ученых отрицательного направления послужило различие в содержании той и другой части, в языке, приемах изложения и пр. ; а внешним поводом для отделения последних шести глав было то обстоятельство, что у евангелиста Матфея в XXVII:9-10: цитата из Зах XI:12-13: приведена не с именем Захарии, а Иеремии, хотя Иер XXXII:9: (и некоторые стихи из глав XVIII, XIX и XXXII) представляют лишь отдаленное сходство с евангельским текстом, а место из Захарии соответствует ему довольно точно.

Став на путь отрицания, исследователи указанного направления пытаются выяснить всесторонне пункты различия между первою и второю частью и доказать невозможность происхождения их от одного автора. Прежде всего, приходят к выводу о различии авторов, сопоставляя содержание той и другой части. В первой части, состоящей, главным образом, из видений, мысль пророка сосредоточена на построении храма и на главных деятелях того времени, Зоровавеле и первосвященнике Иисусе. В последних шести главах видения отсутствуют, в них совсем не упоминаются Иисус и Зоровавель, ничего не говорится и о храмовой постройке. Здесь речь о низвержении враждебной избранному народу мировой державы, добром и негодном пастыре, о великом преступлении народа и его раскаянии, об отмене Левитского служения и всеобщем освящении. Во второй части не выступают действующими Ангелы и злой дух, которых встречаем в видениях первой части. Не замечается, говорят, столь близкого сходства в религиозных воззрениях, проводимых в той и другой части, чтобы можно было допустить единство происхождения обеих частей.

Что касается языка и приемов изложения второй части, то, в этом отношении, отличие ее от первой выступает, по-видимому, еще с большею рельефностью. Первая часть написана прозой, вторая - языком поэтическим; в первой части каждый более или менее самостоятельный отрывок начинается с краткой вводной формулы, каковые в IX-XIV гл. совершенно отсутствуют. Во второй части не упоминается имя пророка, ни разу не обозначено время сообщения пророку откровений. Сравнивая язык той и другой части, находят неопровержимые будто бы доказательства различия их авторов: в кн. Захарии есть некоторые слова и выражения, свойственные только одной какой-нибудь части; в IX-XIV гл. встречается сравнительно большее количество арамеизмов, указывающих на позднейшее происхождение этих глав; а в особенности, решающее значение здесь имеет то обстоятельство, что обе части употребляют одни и те же слова в более или менее различном смысле или наоборот, придают различные названия одному и тому же предмету.

Отвергая подлинность IX-XIV гл. кн. пророка Захарии, исследователи-отрицатели в дальнейшем развитии этого положения, расходятся в разные стороны, представляя необыкновенное разнообразие взглядов на время происхождения спорных глав и на личность их автора. Одни из исследователей относят составление второй части Захарии или некоторых глав ко времени до падения царства Израильского. Другие - к Маккавейской эпохе; т. е. спорные главы, по одним, принадлежат VIII-му веку, по другим - половине II-го в. до Р. X. ; и в этих пределах - на протяжении, следоват., шести веков - указываются самые разнообразные даты. Признавая, в большинстве случаев, анонимность Девтерозахарии, представители отрицательного взгляда, приписывают изречение и написание содержащихся здесь пророчеств и определенным лицам: пророку Иеремии, Захарии, упоминаемому во 2: Пар XXVI:5: и в Ис VIII:2, и Урии, упоминаемому Иер XXVI:20-23. Уже это одно может свидетельствовать до некоторой степени о неустойчивости тех оснований, на которых пытаются утвердить свои отрицательные суждения противники традиционного взгляда на принадлежность Захарии, современнику Зоровавеля, всех четырнадцати глав книги, надписывающейся этим именем.

А при ближайшем рассмотрении, доводы противников подлинности второй части кн. Захарии вообще являются страдающими предвзятостью, преувеличениями и ложными обобщениями и, как таковые, далеко не обладающими тою степенью убедительности, какую они им приписывают. Против того, что две части книги Захарии представляют слишком резкое различие по содержанию, можно возразить, что различие это, однако, не настолько велико, чтобы можно было на этом основании исключать всякую возможность происхождения обеих частей от одного автора. Вторая часть не содержит видений; но и в первой части довольно значительный отдел, помимо вступления ко всей книге, т. е. гл. VII-VIII, представляет повествование и обыкновенную пророческую речь; символическому действию, описанному в первой части, в гл. IX-XIV соответствуют символические действия в XI:4-17. Добрые и злые духи не являются действующими и не упоминаются во второй части, но о них нет речи и в гл. VI-VIII; с другой стороны, об Ангеле Иеговы упомянуто в XII:8: и под "святыми" в XIV:5, по мнению большинства толкователей, можно разуметь только Ангелов.

Несоответствие содержания второй части Захарии историческим обстоятельствам также не может быть доказано с полною основательностью. Напр., упоминание о доме Иуды и доме Израиля вовсе не говорит о том, что гл. IX-ХI написаны ранее 7:22: года: в таком случае, пришлось бы отвернуть принадлежность Захарии и гл. VIII, в которой (ст. 13) употреблены эти наименования; однако, критики этого не делают. Упоминание в IX:5: о царе Газы нисколько не свидетельствует о допленном происхождении этой главы, так как вавилонские и персидские властители имели обыкновение оставлять покоренным народам их царей: только бы они признавали свою зависимость от них и давали им возможность титуловаться царями царей.

Приемы изложения стоят в связи с содержанием и потому вполне естественно, что при описании видений пророк пользуется языком прозаическим, а возвышенные пророчества о грядущей судьбе избранного народа и всего мира излагает ритмическою речью.

В противоположность исследователям отрицательного направления, отстаивающих традиционный взгляд, с достаточною последовательностью и ясностью, доказывают соответствие содержания той и другой части кн. Захарии. Не отрицая внешнего различия, Пьюзей, напр., во всей книге видит замечательное единство цели. Точкою отправления во всех отделах книги служит время, следующее за пленом, но все они ведут к отдаленному будущему: первые два имеют своим предметом время до пришествия Спасителя, третий от походов Александра и победоносных Маккавейских войск доводит до факта отвержения Доброго Пастыря; последний, соединенный с третьим одинаковым заглавием, начиная изображением будущего раскаяния народа по поводу смерти Христа, достигает конечного обращения иудеев и язычников. Тот же исследователь обращает внимание на то, что в той и другой части книги нет упоминания о царе, или о каком-нибудь земном правителе: грядущий Владыка есть Мессия. По содержанию всей вообще книги разделение между двумя еврейскими царствами миновало; дом Израилев и дом Иудин представляются, в изображении пророка, объединенными общностью интересов - не как самостоятельное целое, а как составляющее одно общество остатка избранного Богом народа (ор. cit. pp. 503-504). Кейль находит между пророческими видениями первой части и предречениями второй весьма близкое средство, так что гл. IX-XIV, по его мнению, заключают пророческое изображение того, что пророк созерцал в ночных видениях, т. е. - будущей судьбе Царства Божия, в его борьбе с миром языческим. Гл. VII-VIII представляют, по Кейлю же, соединительное звено между первою и второю частью. В той и другой части книги Захария ставит свои пророчества в связь с писаниями прежних пророков. Параллели по мысли и выражению можно видеть при сравнении II:9: с IХ:8; III:2: с XII:8; VIII:20: и след. с XIV:16: и след. ; VIII:23: с IX:7: и др. Можно указать на сопоставление Иуды и Иерусалима в I:12; II:2; VIII:15; XII:2: и след. ; XIV:14; на употребление символических чисел в той и другой части (III:9; XI:8) на употребление редких выражений, не встречающихся в других книгах писания, но имеющихся в той и другой части кн. Захарии.

Подвергая тщательному разбору доводы противников подлинности второй части кн. Захарии, мы вправе сделать следующий вывод: отрицательная критика не указывает ни одного такого основания, которое давало бы право на заключение, что спорные главы не могут принадлежать пророку Захарии; все отрицательные доводы только предположительны и в заключении отрицателями дается более, нежели в приводимых основаниях. Необходимо иметь в виду и еще одно очень важное обстоятельство, дающее значительный перевес положительным данным в пользу единства кн. пророка Захарии. Двенадцать пророков в скором же времени после Малахии составили отдельный сборник; книга Захарии занимает в этом сборнике не последнее место: маловероятна вставка в средину сборника произведения подложного или анонимного, имеющего, в сравнении с отдельными книгами малых пророков, довольно значительный объем. Во всяком случае, подобная вставка могла бы быть сделана только ранее написания книги Малахии, что невероятно, так как Малахию от Захарии отделяет период времени не более, как в полстолетия: младшие современники Захарии могли дожить до написания кн. Малахии и до заключения сборника "двенадцати" и, вместе с тем, всего отдела пророческих книг Ветхого Завета. В заключение, можно еще добавить, что первоначальный повод к отрицанию подлинности спорных глав теперь утратил для отрицательной критики всякое значение; так как Зах IX-XIV приписывали пророку Иеремии (соответственно цитации у евангелиста Матфея, о чем замечено выше) только в первое время по возникновении этого вопроса, а впоследствии вторую часть Захарии подавляющее большинство исследователей относят к послепленному периоду.

Литература. Из толкований святоотеческих на пророка Захарию дошли до нашего времени: толкования св. Ефрема Сирина (на 3-14: гл), св. Кирилла Александрийского, блаж. Феодорита и блаж. Иеронима, - все имеются в русском переводе. От патристического же периода имеем комментарий Феодора Мопсуетского.

Толкования западных ученых на кн. пророка Захарии, вышедшие до начала XVIII в., указаны у Карпцова (Carpzovius) a Introductia ad libros propheticos Bibliorum Veteris Testamenti, Lipsiae, MDCCXXXI. Pp. 451-452, - под тремя рубриками лютеранские, католические и реформатские. Позднейшие исагогические и экзегетические пособия до конца XIX в. перечисляются у Рейнке (Ss. 32-34), де Ветте (W. M. L de Wette, Lehrbuch der historisch - kritischen Einleitung in die kanonischen und apokryphischen Bucher des Alien Testaments... Berlin, 1869. S. 47:5), Бахмана (Dr. loh. Bachmanu's Preparationen und Commentate zu den geleseusten Buchem des alien Testaments. Kleine Propheten. Heft 11: Sacharja. Berlin 1896. Ss. 7:9-60) и Новака (Die Kleinen Propheten ubersetzt und erklert Von D. W. Nowack. Gettingen 1897. S. 316). В настоящем столетии на Западе появилось уже немало истолковательных трудов на пророка Захарию. Таковы: А. von. Hoonacker, Les chapitres IX-XIV du livre de Zacharie (Revue biblique internationale. 1902. Pp. 161-183: et 347:-37:8) F. С. Eiselen, Commentary on The OldTesiament. Vol. IХ - the Minor Prophets. New York, 1907. Pp. 57:1-686; Perowne, The Books of Haggai and Zehhariah. Cambridge, 1908: (First Edition 1886); К. A. Leimbach. Die Weissagungen der Propheten Joel, Abdias, lonas, Nahum, Habakuk, Sophonias, Aggдus, Zacharias und Malachias. Fulda, 1908: Ss. 125-17:9; E. F. Stroter, Die Nachtgesichte des Propheten Sacharja. Bremen, 1908; A. Maclaren, The Books of Ezekiel, Daniel and the minor Prophets. London. MCMVIII. Pp. 264-322.

На русском языке следует отнести: Комментарий на книгу Захарии Иринея (Клементьевского), архиеп. Псковского; Палладия, еп. Сарапульского (Толкование на книги св. пророков Захария и Малахия). И. Самборского (Чтен. в Общ. Любит. Духовн. Просв. 187:2, Xl-XII, с. 205-283: "О книге пророка Захарии"). Вопросу о подлинности второй части (гл. IX-XIV посвящено небольшое исследование Д. Богородского (Вильна, 1886). - Кроме того, на русском языке имеется "Краткое объяснение двенадцати последних пророческих книг Ветхого Завета" Фридриха Ружемонта, переведенные с французского (С. -Петербург, 1880).

1-6. Надписание и вступительное пророческое увещание. 7. Надписание второго откровения посредством видений и символического действия. 8-17. Видение первое: всадник между миртами и кони различных цветов. 18-21. Видение второе - четырех рогов и четырех рабочих (Синод. I:18-21: = II:1-4: масор. т. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THIS prophet was colleague with the prophet Haggai, and a worker together with him in forwarding the building of the second temple (Ezra v. 1); for two are better than one. Christ sent forth his disciples two and two. Zechariah began to prophesy some time after Haggai. But he continued longer, soared higher in visions and revelations, wrote more, and prophesied more particularly concerning Christ, than Haggai had done; so the last shall be first: the last in time sometimes proves first in dignity. He begins with a plain practical sermon, expressive of that which was the scope of his prophesying, in the first five verses; but afterwards, to the end of ch. vi., he relates the visions he saw, and the instructions he received immediately from heaven by them. At ch. vii., from an enquiry made by the Jews concerning fasting, he takes occasion to show them the duty of their present day, and to encourage them to hope for God's favour, to the end of ch. viii., after which there are two sermons, which are both called burdens of the word of the Lord (one begins with ch. ix., the other with ch. xxi.), which probably were preached some time after; the scope of them is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah and the setting up of his kingdom in the world.

In this chapter, after the introduction (ver. 1), we have, I. An awakening call to a sinful people to repent of their sins and return to God, ver. 2-6. II. Great encouragement given to hope for mercy. 1. By the vision of the horses, ver. 7-11. 2. By the prayer of the angel for Jerusalem, and the answer to that prayer, ver. 12-17. 3. By the vision of the four carpenters that were employed to cut off the four horns with which Judah and Jerusalem were scattered, ver. 18-21.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Book of the Prophet Zechariah
Zechariah, the eleventh of the twelve minor prophets, was son of Berechiah, and grandson of Iddo. He returned from Babylon with Zerubbabel: and began to prophesy in the second year of the reign of Darius, son of Hystaspes, in the year of the world 3484; before Christ, 516; before the vulgar era, 520; in the eighth month of the holy year; and two months after Haggai had begun to prophesy.
These two prophets, with united zeal, encouraged at the same time the people to go on with the work of the temple, which had been discontinued for some years.
The time and place of the birth of Zechariah are unknown. Some will have him to have been born at Babylon, during the captivity; others think he was born at Jerusalem, before the tribes of Judah and Benjamin were carried away. Some maintain that he was a priest; but others affirm that he was no priest. Many say he was the immediate son of Iddo; others believe, with much more reason, that he was son of Berechiah, and grandson of Iddo.
He has been confounded with one Zechariah, the son of Barachiah, who lived in the time of Isaiah; and with Zechariah, the father of John the Baptist; which opinion is plainly incongruous. Lastly, he has been thought to be Zechariah the son of Barachiah, whom our Savior mentions, and says he was killed between the temple and the altar; though no such thing is anywhere said of our prophet. A tomb is shown to this day at the foot of the Mount of Olives, which, it is pretended, belongs to the prophet Zechariah. Dorotheus maintains that he was buried in a place called Bethariah, one hundred and fifty furlongs from Jerusalem.
Zechariah is the longest and the most obscure of all the twelve minor prophets. His style is interrupted, and without connection. His prophecies concerning the Messiah are more particular and express than those of the other prophets. Some modern critics, as Mede and Hammond, have been of opinion that the ninth, tenth, and eleventh chapters of this prophet were written by Jeremiah; because in Matthew, Mat 27:9, Mat 27:10, under the name of Jeremiah, we find quoted Zechariah; (Zac 11:12); and as the aforesaid chapters make but one continued discourse, they concluded from thence that all three belonged to Jeremiah. But it is much more natural to suppose that, by some unlucky mistake, the name of Jeremiah has slipped into the text of St. Matthew instead of that of Zechariah.
The prophet Zechariah exactly foretold the siege of Babylon by Darius, son of Hystaspes. This prince laid siege to that rebellious city at the beginning of the fifth year of his reign, and reduced it at the end of twenty months. The prophets Isaiah and Jeremiah had foretold this calamity, and had admonished the Jews, that inhabited there to make their escape when they perceived the time draw nigh. Isaiah says to them, "Go ye forth to Babylon, flee from the Chaldeans; with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed his servant Jacob." And Jeremiah says, "Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he-goats before the flocks." And elsewhere, "Flee out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity: for this is the time of the Lord's vengeance, He will render unto her a recompense." Lastly, Zechariah, a little before the time of her fall, writes thus to the Jews that were still in this city: "Ho, ho, come forth, and flee from the land of the north, saith the Lord; for I have spread you abroad as the four winds of heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. For thus saith the Lord of hosts, after the glory hath he sent me unto the nations which spoiled you, for he that toucheth you, toucheth the apple of his eye. For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants; and ye shall know that the Lord of hosts hath sent me." It is probable that the Jews took advantage of these admonitions, and returned from Babylon into their country; or, at least, withdrew into a place of more security till the city was taken. We do not hear, either from the history or the prophecies, that they suffered any thing by this siege, or that Darius, son of Hystaspes, bore them any grudge for the revolt of Babylon; which seems to indicate that they had no part in it.
The Mohammedans do not distinguish between the prophet Zechariah, and Zachariah the father of John the Baptist. Some of them make him to be descended from David; and others, from Levi. By an anachronism that is still more insupportable, these confound Mary, the mother of Jesus Christ, with Mary or Miriam, the sister of Moses, which they derive even from the Koran itself.
The author of Tarik Montekhib relates that, when Jesus Christ was born of the virgin the prophet Zechariah could not believe that a child could be born without a father; and that, declaring his sentiments upon this point, the Jews entertained a suspicion of him, and obliged him to betake himself to flight. He withdrew; and hid himself in a hollow oak, which the Jews sawed in two.
Such is the ignorance of the Mussulmans as regards the history both of the Old and New Testaments.

The prophet earnestly exhorts the people to repentance, that they may escape such punishments as had been inflicted on their fathers, Zac 1:1-6. The vision of the horses, with the signification, Zac 1:7-11. The angel of the Lord successfully intercedes in behalf of Jerusalem, Zac 1:12-17. The vision of the four horns, and of the four carpenters, Zac 1:18-21.
Albert Barnes: Notes on the Bible - 1834
Introduction to Zechariah
Zechariah entered into his prophetic function two months after Haggai's first prophecy. He was still a youth, when God called him Zac 2:4, and so, since in the second year of Darius Hystaspis 18 years had elapsed from the first of Cyrus, he must have been brought in infancy from Babylon. His father Berechiah probably died young, since, in Ezra, the prophet is called after his grandfather, "Zechariah the son of Iddo" Ezr 5:1; Ezr 6:14. He succeeded his grandfather in the office of "the priests, the chief of the fathers," (of which there were twelve) in the days of Joiakim, the son of Joshua, the High priest Neh 12:10, Neh 12:12, Neh 12:16. Since then, while he prophesied together with Haggai, Joshua was still high priest, and it is Joshua whom he sees in his vision in that same year Zac 3:1, he must have entered into his prophetic function before he succeeded to that other dignity. Yet neither is there any reason to think that he ever laid it aside, since we do not hear of any prophet, called by God, who did abandon it. Rather, like Jeremiah, he exercised both; called to the priesthood by the birth given to him by God, called to the prophetic function by divine inspiration.
Like Jeremiah, Zechariah was called in early youth to the prophetic function. The same designation, by which Jeremiah at first excused himself as unfit for the office, is given to Zechariah, "youth." The term does not indeed mark any definite age; for Joseph, when he was so designated by the chief butler Gen 41:12, was 28 ; Benjamin and Absalom had sons of their own . They were probably so called as terms of affection, the one by his brother Judah Gen 43:8; Gen 44:22, Gen 44:30, Gen 44:33, the other by David his father Sa2 18:5, Sa2 18:12, Sa2 18:29, Sa2 18:32. But his grandfather Iddo was still in the discharge of his office. The length of his ministry is equally unknown. Two years after his first entrance upon it Zac 7:1, when Haggai's function was closed, he was bidden to answer from God those who enquired whether, now that they were freed from the captivity, they should keep the national fasts which they had instituted on occasion of some of the mournful events which had ushered it in. His remaining prophecies bear no date. The belief, that he lived and prophesied to old age, may have a true foundation, though unknown to us. We only know that he survived the high priest, Joshua, since his own accession to his office of head of the priests, in his division, was in the days of Joiakim, the son of Joshua.
Zechariah's book opens with a very simple, touching call to those returned from the captivity, linking himself with the former prophets, but contrasting the transitoriness of all human things, those who prophesied and those to whom they prophesied, with the abidingness of the Word of God. It consists of four parts, differing in outward character, yet with a remarkable unity of purpose and end. All begin with a foreground subsequent to the captivity; all reach on to a further end; the first two to the coming of our Lord; the third from the deliverance of the house then built, during the invasion of Alexander, and from the victories of the Maccabees, to the rejection of the true Shepherd and the curse upon the false; the last, which is connected with the third by its title, reaches from a future repentance for the death of Christ to the final conversion of the Jews and Gentiles.
The outward difference, that the first prophecy is in visions; the second prophecy is a response to an enquiry made of him; the last two visions, in free delivery, obviously did not depend upon the prophet. The occasion also of the first two bodies of prophecy involved that they were written in prose. For the imagery was borne on the prophet's mind in visions. The function of the prophet was only to record them and the explanations given to him of parts of them, which could only be done in prose. So far, he was like the apostles, who enquired of our Lord (when in the flesh) as to the meaning of His parables. There is, as in the later chapters, an abundance of imagery; and it may have pleased God to adapt the form of His Rev_elation to the imaginative mind of the young prophet who was to receive it. But the visions are, as the name implies, pictures which the prophet sees, and which he describes.
Even a rationalist writer saw this. : "Every vision must form a picture, and the description of a vision must have the appearance of being read from a picture. It follows from the nature of the description of a vision, that for the most part it cannot be composed in any elevated language. The simplest prose is the best vehicle for a relation (and such is the description of a vision), and elaborate ornament of language were foreign to it. The beauty, greatness, elevation of a vision, as described, must lie in the conception, or in the symmetry, or wondrous boldness in the grouping of the images. Is the whole group, piece by piece, in all its parts, to the most minute shading, faithful and described with the character of truth, the exhibition of the vision in words is perfect."
The four portions were probably of different dates, since they stand in order in the prophet's book, as indeed the second portion is dated two years later than the first . For in the first part God's people are exhorted to come from Babylon Zac 2:7, which command, many in the time of Ezra, obeyed, and doubtless individuals subsequently, when a prosperous polity was restored; in the latter part, Babylon is mentioned no more; only in one place, in the imagery of earlier prophets, the future gathering of God's people is symbolized under the pRev_ious deliverance from West and East, Egypt and Assyria (Zac 10:10, compare Isa 11:11, Isa 11:16; Hos 11:11).
But they agree in this, that the foreground is no longer, as in the former prophets, deliverance from Babylon. In the first part, the reference to the vision of the four empires in Daniel removes the promise of the Deliverer to the fourth empire. For the series of visions having closed with the vision of the four chariots, there follows at once the symbolic act of placing the crown or crowns on the head of the high priest and the promise of the Messiah, Who should be king and priest Zac 6:10-13. In the later part the enemies spoken of are in one place the Greeks Zac 9:13, subsequent to the protection of the temple under Alexander ; in another, they are the final gathering of all nations against Jerusalem Zac 12:2-3, Zac 12:9; Zac 14:2-3, Zac 14:14, Zac 14:16, which Joel also places at the end of all things Joe 3:2, after the outpouring of the Spirit, as it was poured out on the day of Pentecost.
In both parts alike, there is no mention of any king or of any earthly ruler; in both, the ruler to come is the Messias. In both, the division of the two kingdoms is gone. The house of Israel and house of Judah are united, not divided ; they had been distinct wholes, now they are in interests as one. Zechariah promises a future to both collectively, as did Jeremiah Jer 23:6; Jer 50:20 long after the captivity of Israel, and Ezekiel promised that they should both again be one in the hand of God Eze 37:16-19. The "brotherhood between Judah and Israel" still existed, after they had weighed the thirty pieces of silver for the Good Shepherd. The captivity, in God's Providence, ended at once the kingdom of Israel and the religious schism, the object of which was to maintain the kingdom.
Even before the captivity, "divers of Asher and Manasseh and Zebulun humbled themselves, and came to Jerusalem" Ch2 30:11, to the Passover of Hezekiah; nay, "a great multitude of the people from Ephraim and Manasseh, Issachar and Zebulun" Ch2 30:18, who had neglected or despised the first invitation Ch2 30:10, came subsequently. In the great passover of Josiah, we hear of "all Judah and Israel that were present" Ch2 35:18. The edict of Cyrus related to the "people of the Lord God of heaven, and was published throughout all his kingdom" Ezr 1:1-2, which included "the cities of the Medes" Kg2 17:6, where Israel had been removed. The sacred history is confined to Jerusalem, whence the Gospel was to go forth; yet, even "the sons of Bethel" Ezr 2:2, Ezr 2:28, the center of the rival, idolatrous worship, which was "among the mountains of Ephraim," were among those of the people of Israel who returned with Zerubbabel. It is inconceivable that, as the material prosperity of Palestine returned, even many of the ten tribes should not have returned to their country.
But place was no condition of the unity of the Church. Those who returned recognized the religious oneness of all the twelve tribes, wheRev_er dispersed. At the dedication of the house of God, they Ezr 6:17 "offered a sin-offering for all Israel, twelve he-goats, according to the number of the tribes of Israel." At that passover were present, not only "the children of Israel which had come again out of the captivity," but, "all such as had separated themselves unto them from the defilements of the people of the land, to seek the Lord God of Israel" Ezr 6:21, i. e., Israelites, who had been defiled by the heathen idolatries. The "house of David" is mentioned; for of his seed according to the flesh Messiah was to be born, but it is his "house," not any earthly ruler in it.
In both parts alike, Zechariah connects his prophecies with the former prophets, the fulfillment of whose warnings he impressed upon his people in his opening exhortation to them Zac 1:4-6, and in his answer to the question about keeping the fasts Zac 7:7-14 which related to the destruction of the city and temple. In the first part, the title "the Branch" Zac 3:8; Zac 6:12 is used as a proper name, recalling the title of the Messiah in Isaiah and Jeremiah, "the Branch of the Lord" Isa 4:2, "a righteous Branch" Jer 23:5, "a Branch of righteousness" Jer 33:15, whom God would raise up to David. The prophecy of the mutual exhortation of peoples and cities to worship at Jerusalem (Zac 8:20-22, compare Mic 4:1-2; Isa 2:3) is an echo of those of Isaiah and Micah, prolonging them. The prophecy of the four chariots , the symbol of those world-empires, would be unintelligible without the visions in Daniel which it presupposes.
The union of the offices of priest and king in the Messiah is a renewal of the promise through David (Zac 6:13, coll. Psa 110:1-7). In the last chapters, the continuousness of the prophet's diction admits still more of this interweaving of the former prophecies, and these alike from the earlier and later prophets. The censure of Tyre for its boast of its wisdom is a renewal of that of Ezekiel (Zac 9:2, and Eze 28:3); the prophecy against the Philistine cities, of that of Zephaniah Zac 9:5; Zep 2:4; the remarkable prediction that, when the king should come to Zion, chariots and horses, not of the enemy but of Judah should be cut off, is renewed from Micah Zac 9:10; Mic 5:10; the extent of his peaceful kingdom is from a psalm of Solomon Psa 72:8; the loosing of the exile from the pit, and God's rendering double unto them, are in Isaiah Zac 9:12; Isa 51:14; Isa 61:7. The description of the sifting, in which, two parts having been cut off; even the remaining third should be anew tried and cleansed, is condensed from Ezekiel, so that, "shall be cut off, shall expire," correspond to the natural and violent deaths, by famine and by the sword, spoken of in Ezekiel . The words , "I have said, it is My people, and it will say, the Lord my God," are almost verbally from Hosea, "I say to not-my-people, thou art My people, and it will say, my God;" only omitting the allusion to the significant name of the prophet's son. : "The first part of Zac 14:10, "the whole land shall be turned as a plain from Gebah to Rimmon, and Jerusalem shall be exalted," reminds of Isaiah and Ezekiel; the latter part, "it shall be inhabited in her place from the tower of Hananeel to the king's winepresses, and men shall dwell in it and there shall be no more utter desolation, but Jerusalem shall dwell securely," reminds of Jeremiah, "The city shall be built to the Lord from the tower of Hananeel unto the gate of the corner; it shall not be plucked up nor thrown down any more" Jer 31:38, Jer 31:40.
The words, "and every one that is left of all the nations shall go up to worship the king, the Lord of hosts, and to keep the feast of tabernacles" Zac 14:16, reminds of Isaiah, "From new-moon to his newmoon, and from sabbath to his sabbath shall all flesh come to worship before Me, saith the Lord" Isa 66:23. Zac 14:17-19 are an expansion of Isa 60:12; Isa 5:20 expresses the thought of Eze 43:13 : the prophecy Zac 14:21, "there shall be no more the Canaanite in the house of the Lord foRev_er," refers back to Ezekiel" Eze 44:9. The symbolizing of the Gospel by the life-giving waters which should flow forth from Jerusalem, originally in Joe 3:18, is a miniature of the full picture in Ezekiel Zac 14:8; Eze 47:1-13. The promise, "I will cut off the names of the idols from the land and they shall be no more remembered" Zac 13:2; Hos 2:17, in part verbally agrees with that of Hosea, "And I will remove "the names of the" Baalim "from" her mouth, "and they shall be no more remembered" by their names;" only, since the Baal-worship was destroyed by the captivity, the more general name of "idols" is substituted.
Equally, in descriptions not prophetic, the symbolizing of the wicked by the title of the goats, "I punished the goats" Zac 10:3; Eze 34:17, is renewed from Ezekiel; "I judge between flock and flock, between the rams and the he-goats." The description of the shepherds who destroyed their flocks retains from Jeremiah the characteristic expression, "and hold themselves not guilty." The minuteness of the enumeration of their neglects and cruelties is the same (amid differences of the words whereby it is expressed): "the perishing shall he not visit, those astray shall he not seek, and the broken shall he not heal; the sound shall he not nurture, and the flesh of the fat shall he eat and their claws he shall split" Zac 11:16. In Ezekiel, "Ye eat the fat and clothe you with the wool; the fat ye slay; the flock ye feed not; the diseased have ye not healed; and the broken have ye not bound, and the wandering have ye not sought" Eze 34:3-4. The imagery of Obadiah, that Israel should be a flame amidst grain to consume it, is retained; the name of Edom is dropped, for the prophecy relates to a larger gathering of enemies. Zechariah has, "In that day I will make the governors of Judah like a hearth of fire among wood and like a lamp of fire in a sheaf of corn, and they shall eat on the right hand and on the left all nations round about" Zac 12:6 : Obadiah; "The house of Jacob shall be 'fire' and the house of Jacob a 'flame,' and the house of Esau stubble, and it shall kindle on them and shall eat them" Oba 1:18. Even so slight an expression as "the pride of Jordan" Zac 11:3, as designating the cane-break around it, is unique to Jeremiah Jer 12:5; Jer 49:19; Jer 50:44.
Zechariah is eminently an Evangelic prophet, as much as Isaiah, and equally in both portions.
The use of different words in unlike subjects is a necessary consequence of that unlikeness. In contrast with that pseudo-criticism, which counts up the unlike words in different chapters of a prophet, the different words used by the same modern poet have been counted . A finer perception will see the correspondence of a style, when the rhythm, subject, words, are different. No one familiar with English poetry could doubt that "the Bard," and "the Elegy in a country Churchyard," however different in subject and style and words, were by the same hand, judging alone from the labored selection of the epithets, however different. Yet, there is not one characteristic word or idiom which occurs in both. But the recurrence of the same or like words or idioms, if unusual elsewhere, is a subordinate indication of sameness of authorship.
They are thus enumerated by the writers who have answered the attacks on the authorship of Zechariah.
"Common to both parts are the idioms, from him who goeth and from him who returneth, which do not occur elsewhere ; the whole Jewish people are throughout designated as "the house of Israel and the house of Judah" Zac 8:13, or "the house of Judah and the house of Joseph" Zac 10:6, or "Judah Israel and Jerusalem" (Zac 1:19, (Zac 2:2, Hebrew)), or "Ephraim and Jerusalem" Zac 9:10, or "Judah and Ephraim" Zac 9:13, or "Judah and Israel" Zac 11:14. There is in both parts the appeal to future knowledge of God's doings to be obtained by experience Zac 2:13; Zac 11:11; in both, internal discord is directly attributed to God, whose Providence permits it Zac 8:10; Zac 11:6; in both the prophet promises God's gifts of the produce of the earth Zac 8:12; Zac 10:1; in both he bids Jerusalem burst out for joy; in the first, "for lo, God says, I come and will dwell in the midst of thee" (Zac 2:1-13 :14, (10, English)); in the second, "behold thy King cometh unto thee" Zac 9:9.
The purity of language is alike in both parts of the book. No one Syriasm occurs in the earlier chapters. The prophet, who returned as a child to Judea, formed his language upon that of the older prophets.
In both there is a certain fullness of language, produced by dwelling on the same thought or word; in both, the whole and its parts are, for emphasis, mentioned together . In both parts, as a consequence of this fullness, there occurs the division of the verse into live sections, contrary to the usual rule of Hebrew parallelism.
This rhythm will appear more vividly in instances ;
"And He shall build the temple of the Lord;
And He shall bear majesty;
And he shall sit and rule on his throne;
And he shall be a priest on his throne;
And a counsel of peace shall be between them both.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zac 1:1, Zechariah exhorts to repentance; Zac 1:7, The vision of the horses; Zac 1:12, At the prayer of the angel comfortable promises are made to Jerusalem; Zac 1:18, The vision of the four horns and the four carpenters.
John Gill
INTRODUCTION TO ZECHARIAH 1
In this chapter, after the account of the prophet, and the time of the prophecy by him, are an exhortation of the people of the Jews to repentance; the vision of a rider upon a red horse, and the intercession of the angel of the Lord for Jerusalem; and another vision of the enemies of the Jews, and of their deliverers. In Zech 1:1 is the general inscription of the book; in which an account is given of the time of its writing, and of the writer of it: then follows the exhortation to repentance, enforced from the wrath of God, which came upon their fathers for not hearkening to the Lord, and turning from their evil ways; and from the advantage that would be received thereby, the Lord would return to them; and from the certain accomplishment of the divine word; for, though both their fathers and prophets died, the word of the Lord had its sure effect, Zech 1:2 and next the vision of the rider on the red horse is presented; the year, month, day, and night, in which it was seen, are mentioned, Zech 1:7 and the rider is described by his form, a man; by the horse he rode upon, a red one; by the place he stood in among the myrtle trees in the bottom; and by his attendants behind, red horses, speckled and white, Zech 1:8. The interpretation of which last is given to the prophet by the angel, by the man among the myrtle trees, and by the answer of them to the angel of the Lord themselves, Zech 1:9. After which the angel is represented as making intercession for Jerusalem, who is answered by good and comfortable words, Zech 1:12 upon which the prophet is bid to publish the jealousy of the Lord for Jerusalem; his displeasure at the heathens for afflicting them; his promise to return to the Jews, that the temple and city of Jerusalem should be rebuilt, and other cities of Judea, which should enjoy great prosperity, Zech 1:14 and the chapter is concluded with a vision of four horns, signifying the enemies of Judah, Israel, and Jerusalem; and of four carpenters that should destroy them, Zech 1:18.
1:11:1 Յամսեանն ութերորդի՝ յամի երկրորդի Դարեհի արքայի. եղեւ բան Տեառն առ Զաքարիա մարգարէ որդի Բարաքեայ, որդւոյ Ադդովայ՝ եւ ասէ[10791]. [10791] Ոմանք. Որդւոյ Ադդովդայ՝ եւ ասէ։
1 Դարեհ արքայի երկրորդ տարուայ ութերորդ ամսին Տիրոջ խօսքը հասաւ Ադդովի որդի Բարաքէի որդուն՝ Զաքարիա մարգարէին եւ ասաց.
1 Դարեհի երկրորդ տարուան ութերորդ ամիսը, Տէրոջը խօսքը Ադդովի որդիին Բարաքիայի որդիին Զաքարիա մարգարէին եղաւ՝ ըսելով.
Յամսեանն ութերորդի` յամի երկրորդի Դարեհի արքայի, եղեւ բան Տեառն առ Զաքարիա մարգարէ որդի Բարաքեայ, որդւոյ Ադդովայ եւ ասէ:

1:1 Յամսեանն ութերորդի՝ յամի երկրորդի Դարեհի արքայի. եղեւ բան Տեառն առ Զաքարիա մարգարէ որդի Բարաքեայ, որդւոյ Ադդովայ՝ եւ ասէ[10791].
[10791] Ոմանք. Որդւոյ Ադդովդայ՝ եւ ասէ։
1 Դարեհ արքայի երկրորդ տարուայ ութերորդ ամսին Տիրոջ խօսքը հասաւ Ադդովի որդի Բարաքէի որդուն՝ Զաքարիա մարգարէին եւ ասաց.
1 Դարեհի երկրորդ տարուան ութերորդ ամիսը, Տէրոջը խօսքը Ադդովի որդիին Բարաքիայի որդիին Զաքարիա մարգարէին եղաւ՝ ըսելով.
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1:11:1 В восьмом месяце, во второй год Дария, было слово Господне к Захарии, сыну Варахиину, сыну Аддову, пророку:
1:1 ἐν εν in τῷ ο the ὀγδόῳ ογδοος eighth μηνὶ μην.1 month ἔτους ετος year δευτέρου δευτερος second ἐπὶ επι in; on Δαρείου δαρειος happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Ζαχαριαν ζαχαριας Zacharias; Zakharias τὸν ο the τοῦ ο the Βαραχιου βαραχιας Barachias; Varakhias υἱὸν υιος son Αδδω αδδω the προφήτην προφητης prophet λέγων λεγω tell; declare
1:1 בַּ ba בְּ in † הַ the חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁמִינִ֔י ššᵊmînˈî שְׁמִינִי eighth בִּ bi בְּ in שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year שְׁתַּ֖יִם šᵊttˌayim שְׁנַיִם two לְ lᵊ לְ to דָרְיָ֑וֶשׁ ḏoryˈāweš דָּרְיָוֶשׁ Darius הָיָ֣ה hāyˈā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to זְכַרְיָה֙ zᵊḵaryˌā זְכַרְיָה Zechariah בֶּן־ ben- בֵּן son בֶּ֣רֶכְיָ֔ה bˈereḵyˈā בֶּרֶכְיָה Berekiah בֶּן־ ben- בֵּן son עִדֹּ֥ו ʕiddˌô עִדֹּו Iddo הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
1:1. in mense octavo in anno secundo Darii factum est verbum Domini ad Zacchariam filium Barachiae filium Addo prophetam dicensIn the eighth month, in the second year of king Darius, the word of the Lord came to Zacharias the son of Barachias, the son of Addo, the prophet, saying:
1. In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah the son of Berechiah, the son of Iddo, the prophet, saying,
1:1. In the eighth month, in the second year of king Darius, the word of the Lord came to Zechariah the son of Berechiah, the son of Iddo, the prophet, saying:
1:1. In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying:

1:1 В восьмом месяце, во второй год Дария, было слово Господне к Захарии, сыну Варахиину, сыну Аддову, пророку:
1:1
ἐν εν in
τῷ ο the
ὀγδόῳ ογδοος eighth
μηνὶ μην.1 month
ἔτους ετος year
δευτέρου δευτερος second
ἐπὶ επι in; on
Δαρείου δαρειος happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρὸς προς to; toward
Ζαχαριαν ζαχαριας Zacharias; Zakharias
τὸν ο the
τοῦ ο the
Βαραχιου βαραχιας Barachias; Varakhias
υἱὸν υιος son
Αδδω αδδω the
προφήτην προφητης prophet
λέγων λεγω tell; declare
1:1
בַּ ba בְּ in
הַ the
חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁמִינִ֔י ššᵊmînˈî שְׁמִינִי eighth
בִּ bi בְּ in
שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year
שְׁתַּ֖יִם šᵊttˌayim שְׁנַיִם two
לְ lᵊ לְ to
דָרְיָ֑וֶשׁ ḏoryˈāweš דָּרְיָוֶשׁ Darius
הָיָ֣ה hāyˈā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
זְכַרְיָה֙ zᵊḵaryˌā זְכַרְיָה Zechariah
בֶּן־ ben- בֵּן son
בֶּ֣רֶכְיָ֔ה bˈereḵyˈā בֶּרֶכְיָה Berekiah
בֶּן־ ben- בֵּן son
עִדֹּ֥ו ʕiddˌô עִדֹּו Iddo
הַ ha הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
1:1. in mense octavo in anno secundo Darii factum est verbum Domini ad Zacchariam filium Barachiae filium Addo prophetam dicens
In the eighth month, in the second year of king Darius, the word of the Lord came to Zacharias the son of Barachias, the son of Addo, the prophet, saying:
1:1. In the eighth month, in the second year of king Darius, the word of the Lord came to Zechariah the son of Berechiah, the son of Iddo, the prophet, saying:
1:1. In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. В надписании, по подл. т., LXX, Vulg., Тарг., дается указание только года и месяца получения пророком откровения; Сирск. добавляет: "в первый (день) месяца". - Во второй год Дария: разумеется персидский царь Дарий I Гистасп, царствовавший с 521: г. по 485.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying, 2 The LORD hath been sore displeased with your fathers. 3 Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts. 4 Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the LORD of hosts; Turn ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, saith the LORD. 5 Your fathers, where are they? and the prophets, do they live for ever? 6 But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.
Here is, I. The foundation of Zechariah's ministry; it is laid in a divine authority: The word of the Lord came to him. He received a divine commission to be God's mouth to the people and with it instructions what to say. He received of the Lord that which also he delivered unto them. The word of the Lord was to him; it came in the evidence and demonstration of the Spirit, as a real thing, and not a fancy. For the ascertaining of this, we have here, 1. The time when the word of the Lord came first to him, or when the word that next follows came to him: it was in the second year of Darius. Before the captivity the prophets dated their writings by the reigns of the kings of Judah and Israel; but now by the reigns of the kings of Persia, to whom they were subjects. Such a melancholy change had sin made of their circumstances. Zerubbabel took not so much state upon him as to have public acts dated by the years of his government, and in things of this nature the prophets, as is fit, complied with the usage of the time, and scrupled not to reckon by the years of the heathen kings, as Dan. vii. 1; viii. 1. Zechariah preached his first sermon in the eighth month of this second year of Darius; Haggai preached his in the sixth month of the same year, Hag. i. 1. The people being readily obedient to the word of the Lord in the mouth of Haggai, God blessed them with another prophet; for to him that has, and uses well what he has, more shall be given. 2. The name and family of the prophet to whom the word of the Lord came; He was Zechariah, the son of Barachiah, the son of Iddo, and he was the prophet, as Haggai is called the prophet, Hag. i. 1. For, though in former ages there was one Iddo a prophet (2 Chron. xii. 15), yet we have no reason to think that Zechariah was of his progeny, or should be denominated from him. The learned Mr. Pemble is decidedly of opinion that this Zechariah, the son of Barachiah, is the same that our Saviour says was slain between the temple and the altar, perhaps many years after the rebuilding of the temple (Matt. xxiii. 35), and that our Saviour does not mean (as is commonly thought) Zechariah the son of Jehoiada, for why should Jehoiada be called Barachiah? And he thinks the manner of Christ's account persuades us to think so; for, reckoning up the innocent blood shed by the Jews, he begins at Abel, and ends even in the last of the holy prophets. Whereas, after Zechariah the son of Jehoiada, many prophets and righteous men were put to death by them. It is true there is no mention made in any history of their slaying this Zechariah, but Josephus might industriously conceal that shame of his nation. Perhaps what Zechariah spoke in his prophesying concerning Christ of his being sold, his being wounded in the house of his friends, and the shepherd being smitten, was verified in the prophet himself, and so he became a type of Christ. Probably, being assaulted by his persecutors, he took sanctuary in the court of the priests (and some think he was himself a priest), and so was slain between the porch and the altar.
II. The first-fruits of Zechariah's ministry. Before he came to visions and revelations, and delivered his prophetic discourses, he preached that which was plain and practical; for it is best to begin with that. Before he published the promises of mercy, he published calls to repentance, for thus the way of the Lord must be prepared. Law must be first preached, and then gospel. Now,
1. The prophet here puts them in mind of the controversy God had had with their fathers (v. 2): "The Lord has been sorely displeased with your fathers, and has laid them under the tokens of his displeasure. You have heard with your ears, and your fathers have told you of it; you have seen with your eyes the woeful remains of it. God's quarrel with you has been of long standing, and therefore it is time for you to think of taking it up." Note, The judgments of God, which those that went before us were under, should be taken as warnings to us not to tread in their steps, and calls to repentance, that we may cut off the entail of the curse and get it turned into a blessing.
2. He calls them, in God's name, to return to him, and make their peace with him, v. 3. God by him says that to this backsliding people which he had often said by his servants the prophets: "Turn you to me in a way of faith and repentance, duty and obedience, and I will turn to you in a way of favour and mercy, peace and reconciliation." Let the rebels return to their allegiance, and they shall be taken under the protection of the government and enjoy all the privileges of good subjects. Let them change their way, and God will change his. See Mal. iii. 7. But that which is most observable here is that God is called here the Lord of hosts three times: "Thus saith the Lord of hosts. It is he that speaks, and therefore you are bound to regard what he says." Turn you to me, saith the Lord of hosts (this intimates the authority and obligation of the command), and I will turn to you, saith the Lord of hosts--this intimates the validity and value of the promise; so that it is no vain repetition. Note, The consideration of God's almighty power and sovereign dominion should both engage and encourage sinners to repent and turn to him. It is very desirable to have the Lord of hosts our friend and very dreadful to have him our enemy.
3. He warns them not to persist in their impenitence, as their fathers had done (v. 4): Be you not as your fathers. Instead of being hardened in their evil courses by the example of their fathers' sins, let them rather be deterred from them by the example of their fathers' punishment. We are apt to be governed very much by precedent, and we are well or ill governed according to the use we make of the precedents before us. The same examples to some are a savour of life unto life, to others a savour of death unto death. Some argued, "Shall we be wiser than our fathers? They never minded the prophets, and why then should we mind them? They made laws against them, and why should we tolerate them?" But they are here taught how they should argue: "Our fathers slighted the prophets, and God was sorely displeased with them for it; therefore let us the more carefully regard what God says to us by his prophets." "Review what is past, and observe,"
(1.) "What was the message that God sent by his servants the prophets to your fathers: The former prophets cried to your fathers. cried aloud, and did not spare, not spare themselves, not spare your fathers; they cried as men in earnest, as men that would be heard; they spoke not as from themselves, but in the name of the Lord of hosts; and this was the substance of what they said, the burden of every song, the application of every sermon--Turn you now from your evil ways, and from your evil doings; the very same that we now preach to you. Be persuaded to leave your sins; resolve to have no more to do with them. A speedy reformation is the only way to prevent an approaching ruin: Turn you now from sin to God without delay."
(2.) "How little this message was regarded by your fathers: But they did not hear, they did not heed. They turned a deaf ear to these calls: They would not hearken unto me, saith the Lord. They would not be reclaimed, would not be ruled, by the word I sent them; say not then that you will do as your fathers did, for they did amiss;" see Jer. xliv. 17. Note, We must not follow the examples of our dear fathers unless they were God's dear children, nor any further than they were dutiful and obedient to him.
(3.) "What has become both of your fathers and of the prophets that preached to them? They are all dead and gone," v. 5. [1.] Your fathers, where are they? The whole generation of them is swept away, and their place knows them no more. Note, When we think of our ancestors, that have gone through the world and gone out of it before us, we should think, Where are they? Here they were, in the towns and countries where we live, passing and repassing in the same streets, dwelling in the same houses, trading in the same shops and exchanges, worshipping God in the same churches. But where are they? They are somewhere still; when they died there was not an end of them. They are in eternity, in the world of spirits, the unchangeable world, to which we are hastening apace. Where are they? Those of them that lived and died in sin are in torment, and we are warned by Moses and the prophets, Christ and his apostles, to look to it that we come not to that place of torment, Luke xvi. 28, 29. Those of them that lived and died in Christ are in paradise; and, if we live and die as they did, we shall be with them shortly, with them eternally. [2.] The prophets also, did they live for ever? No, they are gone too. The treasure is put into earthen vessels, the water of life into earthen pitchers, often cracked, and brought home broken at last. Christ is a prophet that lives for ever, but all other prophets have a period put to their office. Note, Ministers are dying men, and live not for ever in this world. They are to look upon themselves as such, and to preach accordingly, as those that must be silenced shortly, and know not which sermon may be the last. People are to look upon them as such, and to hear accordingly, as those that yet a little while have the light with them, that they may walk and work while they have the light. Oh that this weighty consideration had its due weight given it, that we are dying ministers dealing with dying people about the concerns of immortal souls and an awful eternity, which both they and we are standing upon the brink of! It concerns us to think of the prophets that are gone, that were before us of old, Jer. xxviii. 8. Those that were the glory of men withered and fell; but the word of the Lord endures for ever, 1 Pet. i. 24, 25. The prophets that are now, do we live for ever? (so some read it); no, Haggai and Zechariah will not be long with you, and prophecy itself shall shortly cease. In another world both we and our prophets shall live for ever; and to prepare for that world ought to be our great care and business in this.
(4.) "What were the effects of the word which God spoke to them by his prophets, v. 6. The preachers died, and the hearers died, but the word of God died not; that took effect, and not one iota or tittle of it fell to the ground." As the rain and snow from heaven, it shall not return void, Isa. lv. 11. He appealed to themselves; they knew very well, [1.] That the judgments God had threatened were executed upon their fathers, and they were made to feel what they would not believe and fear: "My statutes which I commanded my servants the prophets, the precepts with the penalties annexed, which I charged them with the delivery of, did they not take hold of your fathers?" Though God's prophets could not fasten convictions upon them, the calamities threatened overtook them, and they could not escape them, nor get out of the reach of them. God's words took hold of them as the bailiff arrests the debtor, and takes him in execution for contempt. Note, The unbelief of man cannot make the threatenings of God's word of no effect, but, sooner or later, they will take place, if the prescribed course be not taken to prevent the execution of them. God's anger will certainly take hold of those that will not be taken hold of by his authority; for when he judges he will overcome. [2.] That they themselves could not but own the accomplishment of the word of God in the judgments of God that were upon them, and that therein he was righteous, and had done them no wrong: They returned, and said (they changed their mind, and when it was too late to prevent the ruin of their nation they acknowledged), Like as the Lord of hosts thought to do unto us according to our ways and doings, to reckon with us for them, so has he dealt with us, and we must acknowledge both his truth and his justice, must blame ourselves only, and have no blame to lay to him. Sero sapiunt Phryges--It is late before the Phrygians become wise. This after-wit, as it is a proof of the truth of God, so it is a proof of the folly of men, who will look no further than they can see. They would never be persuaded to say in time, "God will be as good as his word, for he is faithful; he will deal with us according to our deserts, for he is righteous." But now they see both plainly enough when the sentence is executed; now he that runs may read, and publish the exact agreement that appears between the present providences and the former predictions which then were slighted, between the present punishments and the former sins which then were persisted in. Now they cannot but say, The Lord is righteous, Dan. ix. 11-13.
Adam Clarke: Commentary on the Bible - 1831
1:1: In the eighth month, in the second year of Darius - This was Darius Hystaspes; and from this date we find that Zechariah began to prophecy just two months after Haggai.
Son of Iddo - There are a number of various readings on this name, ידו Iddo, and עדוא Iddo, both in MSS. and in editions; but they are only different ways of writing the same name.
Albert Barnes: Notes on the Bible - 1834
1:1: In the eighth month - o. The date joins on Zechariah's prophecy to those of Haggai. Two months before, "in the sixth month" Hag 1:1, had Haggai, conjointly with Zechariah Ezr 5:1-2, exhorted Zerubbabel and the people to resume the intermitted building of the temple. These had used such diligence, notwithstanding the partial discouragement of the Persian Government, that God gave them "in the seventh month" Ezr 5:3-5, the magnificent promise of the later glory of the temple through the coming of Christ Hag 2:1-9. Still, as Haggai too warned them, the conversion was not complete. So Zechariah in the eighth, as Haggai in the ninth Hag 2:10-14 month, urges upon them the necessity of thorough and inward repentance, as the condition of partaking of those promises.
Osorius: "Thrice in the course of one saying, he mentions the most holy name of God; partly to instruct in the knowledge of Three Persons in one Nature, partly to confirm their minds more strongly in the hope of the salvation to come."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: the eighth: Zac 1:7, Zac 7:1; Ezr 4:24, Ezr 6:15; Hag 1:1, Hag 1:15, Hag 2:1, Hag 2:10, Hag 2:20
Zechariah: Ezr 5:1; Mat 23:35; Luk 11:51
Iddo: Neh 12:4, Neh 12:16
Carl Friedrich Keil and Franz Delitzsch
1:1
The first word of the Lord was addressed to the prophet Zechariah in the eighth month of the second year of the reign of Darius, and therefore about two months after Haggai's first prophecy and the commencement of the rebuilding of the temple, which that prophecy was intended to promote (compare Zech 1:1 with Hag 1:1 and Hag 1:15), and a few weeks after Haggai's prophecy of the great glory which the new temple would receive (Hag 2:1-9). Just as Haggai encouraged the chiefs and the people of Judah to continue vigorously the building that had been commenced by this announcement of salvation, so Zechariah opens his prophetic labours with the admonition to turn with sincerity to the Lord, and with the warning not to bring the same punishment upon themselves by falling back into the sins of the fathers. This exhortation to repentance, although it was communicated to the prophet in the form of a special revelation from God, is actually only the introduction to the prophecies which follow, requiring thorough repentance as the condition of obtaining the desired salvation, and at the same time setting before the impenitent and ungodly still further heavy judgments.
(Note: "The prophet is thus instructed by God, that, before exhibiting to the nation the rich blessings of God for them to look at under the form of symbolical images, he is to declare the duty of His people, or the condition upon which it will be becoming in God to grant them an abundant supply of these good things." - Vitringa, Comm. in Sach. p. 76.)
Zech 1:1. Bachōdesh hasshemı̄nı̄ does not mean "on the eighth new moon" (Kimchi, Chr. B. Mich., Koehl.); for chōdesh is never used in chronological notices for the new moon, or the first new moon's day (see at Ex 19:1). The day of the eighth month is left indefinite, because this was of no importance whatever to the contents of this particular address. The word of the Lord was as follows: Zech 1:2. "Jehovah was angry with wrath concerning your fathers. Zech 1:3. And thou shalt say to them, Thus saith Jehovah of hosts, Return ye to me, is the saying of Jehovah of hosts, so will I return to you, saith Jehovah of hosts. Zech 1:4. Be not like your fathers, to whom the former prophets cried, Thus saith Jehovah of hosts, Turn now from your evil ways, and from your evil actions! But they hearkened not, and paid no attention to me, is the saying of Jehovah." The statement in Zech 1:2 contains the ground for the summons to turn, which the prophet is to address to the people, and is therefore placed before ואמרתּ in Zech 1:3, by which this summons is introduced. Because the Lord was very angry concerning the fathers, those who are living now are to repent with sincerity of heart. The noun qetseph is added as the object to the verb, to give it greater force. The nation had experienced the severe anger of God at the destruction of the kingdom of Judah, and of Jerusalem and the temple, and also in exile. The statement in Zech 1:15, that Jehovah was angry מעט, is not at variance with this; for מעט does not refer to the strength of the anger, but to its duration. ואמרתּ is the perf. with Vav consec., and is used for the imperative, because the summons to repentance follows as a necessary consequence from the fact stated in Zech 1:2 (cf. Ewald, 342, b and c). אלהם does not refer to the fathers, which might appear to be grammatically the simplest interpretation, but to the contemporaries of the prophet, addressed in the pronoun your fathers, the existing generation of Judah. שׁוּבוּ אלי does not presuppose that the people had just fallen away from the Lord again, or had lost all their pleasure in the continuance of the work of building the temple, but simply that the return to the Lord was not a perfect one, not a thorough conversion of heart. So had Jehovah also turned to the people again, and had not only put an end to the sufferings of exile, but had also promised His aid to those who had returned (compare אני אתּכם in Hag 1:13); but the more earnestly and the more thoroughly the people turned to Him, the more faithfully and the more gloriously would He bestow upon them His grace and the promised salvation. This admonition is shown to be extremely important by the threefold "saith the Lord of Zebaoth," and strengthened still further in Zech 1:4 by the negative turn not to do like the fathers, who cast the admonitions of the prophets to the winds. The "earlier prophets" are those before the captivity (cf. Zech 7:7, Zech 7:12). The predicate ראשׁנים points to the fact that there was a gap between Zechariah and his predecessors, namely the period of the exile, so that Daniel and Ezekiel, who lived in exile, are overlooked; the former because his prophecies are not admonitions addressed to the people, the latter because the greater part of his ministry fell in the very commencement of the exile. Moreover, when alluding to the admonitions of the earlier prophets, Zechariah has not only such utterances in his mind as those in which the prophets summoned the people to repentance with the words שׁוּבוּ וגו (e.g., Joel 2:13; Hos 14:2-3; Is 31:6; Jer 3:12., Zech 7:13, etc.), but the admonitions, threatenings, and reproofs of the earlier prophets generally (compare 4Kings 17:13.). The chethib מעליליכם is to be read מעליליכם, a plural form עלילים from עלילה, and is to be retained, since the preposition min is wanting in the keri; and this reading has probably only arisen from the offence taken at the use of the plural form ‛ălı̄lı̄m, which does not occur elsewhere, in the place of ‛ălı̄lōth, although there are many analogies to such a formation, and feminine forms frequently have plurals in ־ים, either instead of those in ־ות or in addition to them.
Geneva 1599
1:1 In the eighth month, in the second year of (a) Darius, came the word of the LORD unto (b) Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
The Argument - Two months after Haggai had begun to prophesy, Zechariah was also sent of the Lord to help him in the labour, and to confirm the same doctrine. First therefore, he puts them in remembrance for what reason God had so severely punished their fathers: and yet comforts them if they will truly repent, and not abuse this great benefit of God in their deliverance which was a figure of that true deliverance, that all the faithful should have from death and sin, by Christ. But because they remained still in their wickedness, and lack of desire to set forth God's glory, and were not yet made better by their long banishment, he rebukes them most sharply: yet for the comfort of the repentant, he ever mixes the promise of grace, that they might by this means be prepared to receive Christ, in whom all should be sanctified to the Lord.
(a) Who was the son of Histaspis.
(b) This was not the Zechariah, of which mention is made in (2Chron 24:20), but he had the same name, and is called the son of Berechiah, as he was, because he came of those progenitors, as of Joiada or Berechiah, and Iddo.
John Gill
1:1 In the eighth month,.... The month Marchesvan, called the month Bul, in 3Kings 6:38 which answers to part of our October, and part of November: this was but two months from the first prophecy of Haggai, Hag 1:1 and but a few days after his second, Hag 2:1 so near were the prophecies of these two prophets together:
in the second year of Darius: king of Persia; not Darius the Mede, but Darius the son of Hystaspes:
came the word of the Lord unto Zechariah; that is, "the word of prophecy from before the Lord", as the Targum paraphrases it; which came to him, either in a dream, or in a vision, or by an impulse on his mind; who is described by his descent, the son of Barachias; mention is made of this name in Mt 23:35. It signifies "the blessed of the Lord", and is the same with Eulogius or Benedictus:
the son of Iddo the prophet: the word "prophet", as Kimchi observes, belongs to Zechariah; not but that his grandfather Iddo might be a prophet too; and the same writer takes notice, that in the Midrash mention is made of Iddo the prophet; and so there is an Iddo that is called the seer and the prophet in 2Chron 9:29 but whether the same with this is not certain. The name is by some thought to be the same with Firmicus, Statius, Robertus:
saying; as follows:
John Wesley
1:1 In the eighth month - Two months after Haggai began to encourage the Jews to build the temple. Zechariah - Probably this is that Zechariah whom the Jews slew between the temple and the altar, Mt 23:35.
Robert Jamieson, A. R. Fausset and David Brown
1:1 INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers. (Zec. 1:1-17)
See Introduction.
1:21:2: Բարկացա՛ւ Տէր ՚ի վերայ հարցն ձերոց բարկութիւն մեծ։
2 «Տէրը մեծ ցասումով բարկացաւ ձեր հայրերի վրայ:
2 «Տէրը ձեր հայրերուն խիստ բարկացաւ։
Բարկացաւ Տէր ի վերայ հարցն ձերոց բարկութիւն մեծ:

1:2: Բարկացա՛ւ Տէր ՚ի վերայ հարցն ձերոց բարկութիւն մեծ։
2 «Տէրը մեծ ցասումով բարկացաւ ձեր հայրերի վրայ:
2 «Տէրը ձեր հայրերուն խիստ բարկացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 прогневался Господь на отцов ваших великим гневом,
1:2 ὠργίσθη οργιζω impassioned; anger κύριος κυριος lord; master ἐπὶ επι in; on τοὺς ο the πατέρας πατηρ father ὑμῶν υμων your ὀργὴν οργη passion; temperament μεγάλην μεγας great; loud
1:2 קָצַ֧ף qāṣˈaf קצף be angry יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon אֲבֹֽותֵיכֶ֖ם ʔᵃvˈôṯêḵˌem אָב father קָֽצֶף׃ qˈāṣef קֶצֶף anger
1:2. iratus est Dominus super patres vestros iracundiaThe Lord hath been exceeding angry with your fathers.
2. The LORD hath been sore displeased with your fathers.
1:2. The Lord has become angry over the resentful anger of your fathers.
1:2. The LORD hath been sore displeased with your fathers.
The LORD hath been sore displeased with your fathers:

1:2 прогневался Господь на отцов ваших великим гневом,
1:2
ὠργίσθη οργιζω impassioned; anger
κύριος κυριος lord; master
ἐπὶ επι in; on
τοὺς ο the
πατέρας πατηρ father
ὑμῶν υμων your
ὀργὴν οργη passion; temperament
μεγάλην μεγας great; loud
1:2
קָצַ֧ף qāṣˈaf קצף be angry
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
אֲבֹֽותֵיכֶ֖ם ʔᵃvˈôṯêḵˌem אָב father
קָֽצֶף׃ qˈāṣef קֶצֶף anger
1:2. iratus est Dominus super patres vestros iracundia
The Lord hath been exceeding angry with your fathers.
1:2. The Lord has become angry over the resentful anger of your fathers.
1:2. The LORD hath been sore displeased with your fathers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: The Lord hath been sore displeased with your fathers - For their ingratitude idolatry, iniquity, and general rebellion.
Albert Barnes: Notes on the Bible - 1834
1:2: Wroth was the Lord against your fathers with wrath - o, that is, a wrath which was indeed such, whose greatness he does not further express, but leaves to their memories to supply. Cyril: "Seest thou how he scares them, and, setting before the young what befell those before them, drives them to amend, threatening them with the like or more grievous ills, unless they would wisely reject their fathers' ways, esteeming the pleasing of God worthy of all thought and care. He speaks of great wrath. For it indicates no slight displeasure that He allowed the Babylonians to waste all Judah and Samaria, burn the holy places and destroy Jerusalem, remove the elect Israel to a piteous slavery in a foreign land, severed from sacrifices, entering the holy court no more nor offering the thank-offering, or tithes, or first-fruits of the law, but precluded by necessity and, fear even from the duty of celebrating his prescribed and dearest festivals. The like we might address to the Jewish people, if we would apply it to the mystery of Christ. For after they had "killed the prophets" and had "crucified the Lord of glory" Himself, they were captured and destroyed; their famed temple was levelled, and Hosea's words were fulfilled in them; "The children of Israel shall abide many days without a king and without a prince, without a sacrifice and without an image, without an ephod and without teraphim" .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Lord: Kg2 22:16, Kg2 22:17, Kg2 22:19, Kg2 23:26; Ch2 36:13-20; Ezr 9:6, Ezr 9:7, Ezr 9:13; Neh 9:26, Neh 9:27; Psa 60:1, Psa 79:5, Psa 79:6; Jer 44:6; Lam 1:12-15, Lam 2:3-5, Lam 3:42-45, Lam 5:7; Eze 22:31; Dan 9:11, Dan 9:12; Zep 2:1-3; Mat 23:30-32; Act 7:52
sore displeased: Heb. with displeasure
Geneva 1599
1:2 The LORD hath been (c) sore displeased with your fathers.
(c) He speaks this to make them afraid of God's judgments, so that they should not provoke him as their fathers had done, whom he so grievously punished.
John Gill
1:2 The Lord hath been sore displeased with your fathers. Who lived before and at the time of the destruction of the city of Jerusalem, and which was manifest by their captivity; all which were occasioned by their sins, with which they provoked the Lord to sore displeasure against them; and this is mentioned as a caution to their children, that they might not follow their example, and incur the like displeasure.
Robert Jamieson, A. R. Fausset and David Brown
1:2 God fulfilled His threats against your fathers; beware, then, lest by disregarding His voice by me, as they did in the case of former prophets, ye suffer like them. The special object Zechariah aims at is that they should awake from their selfish negligence to obey God's command to rebuild His temple (Hag 1:4-8).
sore displeased--Hebrew, "displeased with a displeasure," that is, vehemently, with no common displeasure, exhibited in the destruction of the Jews' city and in their captivity.
1:31:3: Եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր ամենակալ. Դարձարո՛ւք առ իս՝ ասէ Տէր զօրութեանց. եւ դարձայց առ ձեզ՝ ասէ Տէր զօրութեանց։
3 Դու կ’ասես նրանց. այսպէս է ասում Ամենակալ Տէրը. “Դարձէ՛ք դէպի ինձ, - ասում է Զօրութիւնների Տէրը, - եւ ես պիտի դառնամ դէպի ձեզ”, - ասում է Զօրութիւնների Տէրը:
3 Անոնց ըսէ, զօրքերու Տէրը այսպէս կ’ըսէ.«Ինծի դարձէ՛քՈւ ես ձեզի պիտի դառնամ,
Եւ ասասցես ցնոսա. Այսպէս ասէ Տէր [1]ամենակալ. Դարձարուք առ իս, ասէ Տէր զօրութեանց, եւ դարձայց առ ձեզ, ասէ Տէր զօրութեանց:

1:3: Եւ ասասցես ցնոսա. Ա՛յսպէս ասէ Տէր ամենակալ. Դարձարո՛ւք առ իս՝ ասէ Տէր զօրութեանց. եւ դարձայց առ ձեզ՝ ասէ Տէր զօրութեանց։
3 Դու կ’ասես նրանց. այսպէս է ասում Ամենակալ Տէրը. “Դարձէ՛ք դէպի ինձ, - ասում է Զօրութիւնների Տէրը, - եւ ես պիտի դառնամ դէպի ձեզ”, - ասում է Զօրութիւնների Տէրը:
3 Անոնց ըսէ, զօրքերու Տէրը այսպէս կ’ըսէ.«Ինծի դարձէ՛քՈւ ես ձեզի պիտի դառնամ,
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 и ты скажи им: так говорит Господь Саваоф: обратитесь ко Мне, говорит Господь Саваоф, и Я обращусь к вам, говорит Господь Саваоф.
1:3 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἐπιστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me καὶ και and; even ἐπιστραφήσομαι επιστρεφω turn around; return πρὸς προς to; toward ὑμᾶς υμας you λέγει λεγω tell; declare κύριος κυριος lord; master
1:3 וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service שׁ֣וּבוּ šˈûvû שׁוב return אֵלַ֔י ʔēlˈay אֶל to נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service וְ wᵊ וְ and אָשׁ֣וּב ʔāšˈûv שׁוב return אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
1:3. et dices ad eos haec dicit Dominus exercituum convertimini ad me ait Dominus exercituum et convertar ad vos dicit Dominus exercituumAnd thou shalt say to them: Thus saith the Lord of hosts: Turn ye to me, saith the Lord of hosts: and I will turn to you, saith the Lord of hosts.
3. Therefore say thou unto them, Thus saith the LORD of hosts: Return unto me, saith the LORD of hosts, and I will return unto you, saith the LORD of hosts.
1:3. And you shall say to them: Thus says the Lord of hosts: Turn to me, says the Lord of hosts, and I will turn to you, says the Lord of hosts.
1:3. Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.
Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts:

1:3 и ты скажи им: так говорит Господь Саваоф: обратитесь ко Мне, говорит Господь Саваоф, и Я обращусь к вам, говорит Господь Саваоф.
1:3
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἐπιστρέψατε επιστρεφω turn around; return
πρός προς to; toward
με με me
καὶ και and; even
ἐπιστραφήσομαι επιστρεφω turn around; return
πρὸς προς to; toward
ὑμᾶς υμας you
λέγει λεγω tell; declare
κύριος κυριος lord; master
1:3
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
שׁ֣וּבוּ šˈûvû שׁוב return
אֵלַ֔י ʔēlˈay אֶל to
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
וְ wᵊ וְ and
אָשׁ֣וּב ʔāšˈûv שׁוב return
אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
1:3. et dices ad eos haec dicit Dominus exercituum convertimini ad me ait Dominus exercituum et convertar ad vos dicit Dominus exercituum
And thou shalt say to them: Thus saith the Lord of hosts: Turn ye to me, saith the Lord of hosts: and I will turn to you, saith the Lord of hosts.
1:3. And you shall say to them: Thus says the Lord of hosts: Turn to me, says the Lord of hosts, and I will turn to you, says the Lord of hosts.
1:3. Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:3: Turn ye unto me - This shows that they had power to return, if they would but use it.
And I will turn unto you - I will show you mercy and grant you salvation, if you will use the grace I have already given you. Men are lost, because they turn not unto God; but no man is lost because he had not power to return. God gives this, and he will require it.
Albert Barnes: Notes on the Bible - 1834
1:3: Therefore say thou - Literally, "And thou sayest," that is, this having been so, it follows that thou sayest or must say, "Turn ye unto Me." In some degree they had turned to God, for whose sake they had returned to their land; and again when, after some negligence Hag 1:2-11, they renewed the building of the temple, and God had said, "I am with you" Hag 1:13. But there needed yet a more inward, more complete turning, whereon God promises a yet nearer presence, as Malachi repeats the words Mal 3:7, and James exhorts, "Draw nigh to God and He will draw nigh to you" Jam 4:8. Those who have turned to God need ever to turn more into the center of the narrow way. As the soul opens itself more to God, God, whose communication of Himself is ever hindered only by our closing the door of our hearts against Him, enters more into it. "If a man love Me, he will keep My words, and My Father will love him, and We will come unto him, and make Our abode with him" Joh 14:23.
Osorius: "People are said to be converted, when leaving behind them deceitful goods, they give their whole mind to God, bestowing no less pains and zeal on divine things than before on the nothings of life."
Conc. Trid. Sess. vi. c. 5: "When it is said in Holy Scripture, "Turn unto Me and I will turn unto you," we are admonished as to our own freedom; when we answer, "Turn us, Lord, unto Thee, and we shall be turned," we confess that we are forecome by the grace of God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Turn: Deu 4:30, Deu 4:31, Deu 30:2-10; Kg1 8:47, Kg1 8:48; Ch2 15:4, Ch2 30:6-9; Neh 9:28; Isa 31:6, Isa 55:6, Isa 55:7; Jer 3:12-14, Jer 3:22, Jer 4:1, Jer 25:5, Jer 35:15; Lam 3:39-41; Eze 33:11; Hos 6:1, Hos 14:1; Joe 2:12; Mal 3:7; Luk 15:18-20; Jam 4:8-10
and: Jer 12:15, Jer 29:12-14, Jer 31:18-20; Hos 14:4; Mic 7:19, Mic 7:20; Luk 15:21, Luk 15:22
Geneva 1599
1:3 Therefore say thou unto them, Thus saith the LORD of hosts; (d) Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.
(d) Let your fruits declare that you are God's people, and that he has wrought in you by his Spirit, and mortified you: for otherwise man has no power to return to God, but God must convert him; (Jer 31:18; Lam 5:21) See Is 31:6
John Gill
1:3 Therefore say thou unto them,.... This is an order from the Lord to Zechariah, to say unto them, in the name of the Lord:
thus saith the Lord of hosts; of the hosts above and below, of angels and of men, of heaven and earth, and all that is therein: this is said, that the greater regard might be had to his words:
turn ye unto me, saith the Lord of hosts; by repentance, and acknowledgment of former sins; by reformation for the future; by attending to the worship and service of God, and seeking to glorify him. So the Targum, "return to my worship": this is not the condition of what follows, but what follows is the motive and encouragement to this:
and I will turn unto you, saith the Lord of hosts; to dwell among them, manifest himself unto and protect them. Three times the phrase, "the Lord of hosts", is used in this verse: it may be with respect to the three Persons in the Godhead, Father, Son, and Spirit; who manifest themselves unto, and take up their abode with, such as love the Lord, and keep his commandments; see Jn 14:21.
Robert Jamieson, A. R. Fausset and David Brown
1:3 saith the Lord of hosts--a phrase frequent in Haggai and Zechariah, implying God's boundless resources and universal power, so as to inspire the Jews with confidence to work.
Turn ye unto me . . . and I will turn--that is, and then, as the sure consequence, "I will turn unto you" (Mal 3:7; Jas 4:8; compare also Jer 3:12; Ezek 18:30; Mic 7:19). Though God hath brought you back from captivity, yet this state will not last long unless ye are really converted. God has heavier scourges ready, and has begun to give symptoms of displeasure [CALVIN]. (Hag 1:6).
1:41:4: Մի՛ լինիք իբրեւ զհարս ձեր, զոր պատուհասէին մարգարէքն առաջինք՝ եւ ասէին. Ա՛յսպէս ասէ Տէր ամենակալ. Դարձարո՛ւք յամենայն ճանապարհաց ձերոց չարաց, եւ ՚ի գնացից ձերոց չարաց. եւ ո՛չ լուան, եւ ո՛չ անսացին լսել ինձ՝ ասէ Տէր[10792]։ [10792] Բազումք. Եւ մի՛ լինիք իբրեւ... զորս պատ՛՛։
4 “Մի՛ եղէք ձեր հայրերի նման, որոնց պախարակում էին առաջին մարգարէները՝ ասելով, թէ այսպէս է ասում Ամենակալ Տէրը. “Ե՛տ դարձէք ձեր բոլոր չար ճանապարհներից եւ ձեր չար ընթացքից”: Բայց նրանք չլսեցին, ականջ չդրեցին՝ լսելու ինձ, - ասում է Տէրը:
4 Ձեր հայրերուն պէս մի՛ ըլլաք, Որոնց առաջուան մարգարէները կոչ կ’ուղղէին՝ ըսելով.‘Ձեր չար ճամբաներէն ու չար գործերէն դարձէք’,Բայց անոնք մտիկ չըրին Ու ինծի ականջ չտուին։
Եւ մի՛ լինիք իբրեւ զհարս ձեր, [2]զորս պատուհասէին`` մարգարէքն առաջինք, եւ ասէին. Այսպէս ասէ Տէր ամենակալ. Դարձարուք յամենայն ճանապարհաց ձերոց չարաց, եւ ի գնացից ձերոց չարաց. եւ ոչ լուան, եւ ոչ անսացին լսել ինձ, ասէ Տէր:

1:4: Մի՛ լինիք իբրեւ զհարս ձեր, զոր պատուհասէին մարգարէքն առաջինք՝ եւ ասէին. Ա՛յսպէս ասէ Տէր ամենակալ. Դարձարո՛ւք յամենայն ճանապարհաց ձերոց չարաց, եւ ՚ի գնացից ձերոց չարաց. եւ ո՛չ լուան, եւ ո՛չ անսացին լսել ինձ՝ ասէ Տէր[10792]։
[10792] Բազումք. Եւ մի՛ լինիք իբրեւ... զորս պատ՛՛։
4 “Մի՛ եղէք ձեր հայրերի նման, որոնց պախարակում էին առաջին մարգարէները՝ ասելով, թէ այսպէս է ասում Ամենակալ Տէրը. “Ե՛տ դարձէք ձեր բոլոր չար ճանապարհներից եւ ձեր չար ընթացքից”: Բայց նրանք չլսեցին, ականջ չդրեցին՝ լսելու ինձ, - ասում է Տէրը:
4 Ձեր հայրերուն պէս մի՛ ըլլաք, Որոնց առաջուան մարգարէները կոչ կ’ուղղէին՝ ըսելով.‘Ձեր չար ճամբաներէն ու չար գործերէն դարձէք’,Բայց անոնք մտիկ չըրին Ու ինծի ականջ չտուին։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 Не будьте такими, как отцы ваши, к которым взывали прежде бывшие пророки, говоря: >; но они не слушались и не внимали Мне, говорит Господь.
1:4 καὶ και and; even μὴ μη not γίνεσθε γινομαι happen; become καθὼς καθως just as / like οἱ ο the πατέρες πατηρ father ὑμῶν υμων your οἷς ος who; what ἐνεκάλεσαν εγκαλεω indict; without accusation αὐτοῖς αυτος he; him οἱ ο the προφῆται προφητης prophet οἱ ο the ἔμπροσθεν εμπροσθεν in front; before λέγοντες λεγω tell; declare τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἀποστρέψατε αποστρεφω turn away; alienate ἀπὸ απο from; away τῶν ο the ὁδῶν οδος way; journey ὑμῶν υμων your τῶν ο the πονηρῶν πονηρος harmful; malignant καὶ και and; even ἀπὸ απο from; away τῶν ο the ἐπιτηδευμάτων επιτηδευμα your τῶν ο the πονηρῶν πονηρος harmful; malignant καὶ και and; even οὐ ου not προσέσχον προσεχω pay attention; beware τοῦ ο the εἰσακοῦσαί εισακουω heed; listen to μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master
1:4 אַל־ ʔal- אַל not תִּהְי֣וּ tihyˈû היה be כַ ḵa כְּ as אֲבֹֽתֵיכֶ֡ם ʔᵃvˈōṯêḵˈem אָב father אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] קָרְאֽוּ־ qārᵊʔˈû- קרא call אֲלֵיהֶם֩ ʔᵃlêhˌem אֶל to הַ ha הַ the נְּבִיאִ֨ים nnᵊvîʔˌîm נָבִיא prophet הָ hā הַ the רִֽאשֹׁנִ֜ים rˈišōnˈîm רִאשֹׁון first לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service שׁ֤וּבוּ šˈûvû שׁוב return נָא֙ nˌā נָא yeah מִ mi מִן from דַּרְכֵיכֶ֣ם ddarᵊḵêḵˈem דֶּרֶךְ way הָ hā הַ the רָעִ֔ים rāʕˈîm רַע evil וּו *û וְ and מַֽעַלְלֵיכֶ֖םמעליליכם *mˈaʕallêḵˌem מַעֲלָל deed הָֽ hˈā הַ the רָעִ֑ים rāʕˈîm רַע evil וְ wᵊ וְ and לֹ֥א lˌō לֹא not שָׁמְע֛וּ šāmᵊʕˈû שׁמע hear וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הִקְשִׁ֥יבוּ hiqšˌîvû קשׁב give attention אֵלַ֖י ʔēlˌay אֶל to נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:4. ne sitis sicut patres vestri ad quos clamabant prophetae priores dicentes haec dicit Dominus exercituum convertimini de viis vestris malis et cogitationibus vestris pessimis et non audierunt neque adtenderunt ad me dicit DominusBe not as your fathers, to whom the former prophets have cried, saying: Thus saith the Lord of hosts: Turn ye from your evil ways, and from your wicked thoughts: but they did not give ear, neither did they hearken to me, saith the Lord.
4. Be ye not as your fathers, unto whom the former prophets cried, saying, Thus saith the LORD of hosts, Return ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, saith the LORD.
1:4. Do not be like your fathers, to whom the former prophets cried out, saying: Thus says the Lord of hosts: Turn from your evil ways and from your wicked thoughts. But they did not heed, and neither did they pay attention to me, says the Lord.
1:4. Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the LORD of hosts; Turn ye now from your evil ways, and [from] your evil doings: but they did not hear, nor hearken unto me, saith the LORD.
Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the LORD of hosts; Turn ye now from your evil ways, and [from] your evil doings: but they did not hear, nor hearken unto me, saith the LORD:

1:4 Не будьте такими, как отцы ваши, к которым взывали прежде бывшие пророки, говоря: <<так говорит Господь Саваоф: обратитесь от злых путей ваших и от злых дел ваших>>; но они не слушались и не внимали Мне, говорит Господь.
1:4
καὶ και and; even
μὴ μη not
γίνεσθε γινομαι happen; become
καθὼς καθως just as / like
οἱ ο the
πατέρες πατηρ father
ὑμῶν υμων your
οἷς ος who; what
ἐνεκάλεσαν εγκαλεω indict; without accusation
αὐτοῖς αυτος he; him
οἱ ο the
προφῆται προφητης prophet
οἱ ο the
ἔμπροσθεν εμπροσθεν in front; before
λέγοντες λεγω tell; declare
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἀποστρέψατε αποστρεφω turn away; alienate
ἀπὸ απο from; away
τῶν ο the
ὁδῶν οδος way; journey
ὑμῶν υμων your
τῶν ο the
πονηρῶν πονηρος harmful; malignant
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
ἐπιτηδευμάτων επιτηδευμα your
τῶν ο the
πονηρῶν πονηρος harmful; malignant
καὶ και and; even
οὐ ου not
προσέσχον προσεχω pay attention; beware
τοῦ ο the
εἰσακοῦσαί εισακουω heed; listen to
μου μου of me; mine
λέγει λεγω tell; declare
κύριος κυριος lord; master
1:4
אַל־ ʔal- אַל not
תִּהְי֣וּ tihyˈû היה be
כַ ḵa כְּ as
אֲבֹֽתֵיכֶ֡ם ʔᵃvˈōṯêḵˈem אָב father
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
קָרְאֽוּ־ qārᵊʔˈû- קרא call
אֲלֵיהֶם֩ ʔᵃlêhˌem אֶל to
הַ ha הַ the
נְּבִיאִ֨ים nnᵊvîʔˌîm נָבִיא prophet
הָ הַ the
רִֽאשֹׁנִ֜ים rˈišōnˈîm רִאשֹׁון first
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
שׁ֤וּבוּ šˈûvû שׁוב return
נָא֙ nˌā נָא yeah
מִ mi מִן from
דַּרְכֵיכֶ֣ם ddarᵊḵêḵˈem דֶּרֶךְ way
הָ הַ the
רָעִ֔ים rāʕˈîm רַע evil
וּו
וְ and
מַֽעַלְלֵיכֶ֖םמעליליכם
*mˈaʕallêḵˌem מַעֲלָל deed
הָֽ hˈā הַ the
רָעִ֑ים rāʕˈîm רַע evil
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שָׁמְע֛וּ šāmᵊʕˈû שׁמע hear
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הִקְשִׁ֥יבוּ hiqšˌîvû קשׁב give attention
אֵלַ֖י ʔēlˌay אֶל to
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:4. ne sitis sicut patres vestri ad quos clamabant prophetae priores dicentes haec dicit Dominus exercituum convertimini de viis vestris malis et cogitationibus vestris pessimis et non audierunt neque adtenderunt ad me dicit Dominus
Be not as your fathers, to whom the former prophets have cried, saying: Thus saith the Lord of hosts: Turn ye from your evil ways, and from your wicked thoughts: but they did not give ear, neither did they hearken to me, saith the Lord.
1:4. Do not be like your fathers, to whom the former prophets cried out, saying: Thus says the Lord of hosts: Turn from your evil ways and from your wicked thoughts. But they did not heed, and neither did they pay attention to me, says the Lord.
1:4. Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the LORD of hosts; Turn ye now from your evil ways, and [from] your evil doings: but they did not hear, nor hearken unto me, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:4: Be ye not like your fathers - Strangely infectious is the precedent of ill. Tradition of good, of truth, of faith, is decried; only tradition of ill and error are adhered to. The sin of Jeroboam was held sacred by every king of Israel: "The statutes of Omri were diligently kept, and all the works of the house of Ahab" Mic 6:16. "They turned back and were treacherous like their forefathers; they turned themselves like a deceitful bow" Psa 78:57, is God's summary of the history of Israel. Cyril: "Absurd are they who follow the ignorances of their fathers, and ever plead inherited custom as an irrefragable defense, though blamed for extremest ills. So idolaters especially, being called to the knowledge of the truth, ever bear in mind the error of their fathers and, embracing their ignorance as an hereditary lot, remain blind."
The former prophets - The prophets spake God's words, as well in their pastoral office as in predicting things to come, in enforcing God's law and in exhorting to repentance, as in announcing the judgments on disobedience. The predictive as well as the pastoral office were united in Nathan Sa2 7:4-16; Sa2 12:1-14, Gad Sa1 22:5; Sa1 24:11, Shemaiah Ch2 11:2-4; Ch2 12:5-8, Azariah 2 Chr. 15, Hanani Ch2 16:7-9, Elijah Kg1 17:1, Kg1 17:14; Kg1 18:1, Kg1 18:41; Kg1 21:19, Kg1 21:21, Kg1 21:23, Kg1 21:29; Kg2 1:4, Kg2 1:16, Elisha Kg2 3:17-18; Kg2 4:16; Kg2 5:27; Kg2 7:1-2; Kg2 8:10-13; Kg2 13:14-19, Micaiah the son of Imla, whose habitual predictions against Ahab induced Ahab to say Kg1 22:8, "I hate him, for he doth not prophesy good concerning me, but evil." The specific calls to conversion here named and their fruitlessness, are summed up by Jeremiah as words of all the prophets. For ten years he says, "The word of the Lord hath come unto me, and I have spoken unto you, rising early and speaking, and ye have not hearkened. And the Lord hath sent unto you all His servants the prophets, rising early and sending; but ye have not hearkened nor inclined your ear to hear. They said, Turn ye again now every one from his evil ways and from the evil of your doings, and dwell in the land that the Lord hath given unto you and to your fathers foRev_er and ever; and go not after other gods to serve and worship them, and provoke Me not to anger with the works of your hands, and I will do you no hurt. But ye have not hearkened unto Me, saith the Lord; that ye might provoke Me to anger with the works of your hands to your own hurt. Therefore, thus saith the Lord of hosts, Because ye have not heard My words ..." Jer 25:3-8. The prophetic author of the book of Kings sums up in like way, of "all the prophets and all the seers." "The Lord testified against Israel and against Judah by the hand of all the prophets and all the seers, saying, Turn ye from your evil ways and keep My commandments, My statutes, according to all the law which I commanded your fathers, and which I sent to you by My servants the prophets, and they did not hear, and hardened their neck, like the neck of their fathers" Kg2 17:13.
The characteristic word, "turn from your evil ways and the evil of your doings" occurring in Jeremiah, it is probable, that this summary was chiefly in the mind of Zechariah, and that he refers not to Isaiah, Joel, Amos etc., (as all the prophets were preachers of repentance), but to the whole body of teachers, whom God raised up, analogous to the Christian ministry, to recall people to Himself.
The title, "the former prophets," contrasts the office of Haggai and Zechariah, not with definite prophets before the captivity, but with the whole company of those, whom God sent as He says, so unremittingly.
And they hearkened not unto Me - Jerome: "They heard not the Lord warning through the prophets, attended not - not to the prophets who spake to them but - not to Me, saith the Lord. For I was in them who spake and was despised. Whence also the Lord in the Gospel saith, "He that receiveth you, receiveth Me" Mat 10:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: as: Ch2 29:6-10, Ch2 30:7, Ch2 34:21; Ezr 9:7; Neh 9:16; Psa 78:8, Psa 106:6, Psa 106:7; Eze 18:14-17; Pe1 1:18
unto: Zac 7:11-13; Ch2 24:19-22, Ch2 36:15, Ch2 36:16; Neh 9:26, Neh 9:30; Isa 30:9-11; Jer 6:16, Jer 6:17, Jer 13:16-18, Jer 17:19-23, Jer 25:3-7, Jer 35:15, Jer 36:2, Jer 36:3-10, Jer 44:4, Jer 44:5; Eze 3:7-9; Mic 2:6; Act 7:51, Act 7:52; Th1 2:15, Th1 2:16
Turn: Zac 1:3; Isa 1:16-19, Isa 31:6; Jer 3:12, Jer 7:3-7, Jer 18:11; Eze 18:30-32, Eze 33:11; Hos 14:1; Amo 5:13-15, Amo 5:24; Mat 3:8-10; Act 3:19, Act 26:20
but: Jer 11:6-8, Jer 13:9, Jer 13:10, Jer 26:5, Jer 36:23, Jer 36:24, Jer 44:16
John Gill
1:4 Be ye not as your fathers,.... Who lived before the captivity, and misused the prophets and messengers of the Lord, and despised his word, and fell into gross idolatry; the evil examples of parents and ancestors are not to be followed:
unto whom the former prophets have cried: such as Hosea, Isaiah, Jeremiah, and others:
saying, thus saith the Lord of hosts, Turn now from your evil ways, and from your evil doings; by their "evil ways" may be meant their idolatrous worship; and by their "evil doings" their immoralities; or, by both, their wicked lives and conversations, both before God and men; from whence they were exhorted by the former prophets to turn, and to reform; even "now", at that present time they prophesied to them, immediately, lest destruction come upon them:
but they did not hear, nor hearken unto me, saith the Lord; speaking by his prophets, who were sent by him, and came and spoke in his name; so that not hearing them was not hearing him who sent them, and whom they represented.
Robert Jamieson, A. R. Fausset and David Brown
1:4 Be ye not as your fathers--The Jews boasted of their fathers; but he shows that their fathers were refractory, and that ancient example and long usage will not justify disobedience (2Chron 36:15-16).
the former prophets--those who lived before the captivity. It aggravated their guilt that, not only had they the law, but they had been often called to repent by God's prophets.
1:51:5: Հարքն ձեր ո՞ւր են՝ եւ մարգարէքն. միթէ յաւիտեա՞ն կեցին։
5 Ո՞ւր են ձեր հայրերը, մարգարէները, միթէ յաւիտեա՞ն ապրեցին:
5 Ձեր հայրերը ո՞ւր են Ու մարգարէները յաւիտեան կ’ապրի՞ն։
Հարքն ձեր ո՞ւր են, եւ մարգարէքն միթէ յաւիտեա՞ն կեցին:

1:5: Հարքն ձեր ո՞ւր են՝ եւ մարգարէքն. միթէ յաւիտեա՞ն կեցին։
5 Ո՞ւր են ձեր հայրերը, մարգարէները, միթէ յաւիտեա՞ն ապրեցին:
5 Ձեր հայրերը ո՞ւր են Ու մարգարէները յաւիտեան կ’ապրի՞ն։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 Отцы ваши где они? да и пророки, будут ли они вечно жить?
1:5 οἱ ο the πατέρες πατηρ father ὑμῶν υμων your ποῦ που.1 where? εἰσιν ειμι be καὶ και and; even οἱ ο the προφῆται προφητης prophet μὴ μη not τὸν ο the αἰῶνα αιων age; -ever ζήσονται ζαω live; alive
1:5 אֲבֹֽותֵיכֶ֖ם ʔᵃvˈôṯêḵˌem אָב father אַיֵּה־ ʔayyē- אַיֵּה where הֵ֑ם hˈēm הֵם they וְ wᵊ וְ and הַ֨ hˌa הַ the נְּבִאִ֔ים nnᵊviʔˈîm נָבִיא prophet הַ ha הֲ [interrogative] לְ lᵊ לְ to עֹולָ֖ם ʕôlˌām עֹולָם eternity יִֽחְיֽוּ׃ yˈiḥyˈû חיה be alive
1:5. patres vestri ubi sunt et prophetae numquid in sempiternum viventYour fathers, where are they? and the prophets, shall they live always?
5. Your fathers, where are they? and the prophets, do they live for ever?
1:5. Your fathers, where are they? And will the prophets live unceasingly?
1:5. Your fathers, where [are] they? and the prophets, do they live for ever?
Your fathers, where [are] they? and the prophets, do they live for ever:

1:5 Отцы ваши где они? да и пророки, будут ли они вечно жить?
1:5
οἱ ο the
πατέρες πατηρ father
ὑμῶν υμων your
ποῦ που.1 where?
εἰσιν ειμι be
καὶ και and; even
οἱ ο the
προφῆται προφητης prophet
μὴ μη not
τὸν ο the
αἰῶνα αιων age; -ever
ζήσονται ζαω live; alive
1:5
אֲבֹֽותֵיכֶ֖ם ʔᵃvˈôṯêḵˌem אָב father
אַיֵּה־ ʔayyē- אַיֵּה where
הֵ֑ם hˈēm הֵם they
וְ wᵊ וְ and
הַ֨ hˌa הַ the
נְּבִאִ֔ים nnᵊviʔˈîm נָבִיא prophet
הַ ha הֲ [interrogative]
לְ lᵊ לְ to
עֹולָ֖ם ʕôlˌām עֹולָם eternity
יִֽחְיֽוּ׃ yˈiḥyˈû חיה be alive
1:5. patres vestri ubi sunt et prophetae numquid in sempiternum vivent
Your fathers, where are they? and the prophets, shall they live always?
1:5. Your fathers, where are they? And will the prophets live unceasingly?
1:5. Your fathers, where [are] they? and the prophets, do they live for ever?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:5: Your fathers, where are they? - Israel has been destroyed and ruined in the bloody wars with the Assyrians; and Judah, in those with the Chaldeans.
The prophets, do they live for ever? - They also, who spoke unto your fathers, are dead; but their predictions remain; and the events, which have taken place according to those predictions, prove that God sent them.
Albert Barnes: Notes on the Bible - 1834
1:5: Your fathers, where are they? - The abrupt solemnity of the question seems to imply an unexpected close of life which cut short their hopes, plans, promises to self. "When they said, Peace and safety, then sudden destruction cometh upon them" Th1 5:3. Yet not they only but the prophets too, who ministered God's Word to them, these also being human beings, passed away, some of them before their time as people, by the martyr's death. Many of them saw not their own words fulfilled. But God's word which they spake, being from God, passed not away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: Job 14:10-12; Psa 90:10; Ecc 1:4, Ecc 9:1-3, Ecc 12:5, Ecc 12:7; Act 13:36; Heb 7:23, Heb 7:24; Heb 9:27; Pe2 3:2-4
Carl Friedrich Keil and Franz Delitzsch
1:5
A reason for the warning not to resist the words of the Lord, like the fathers, is given in Zech 1:5, Zech 1:6, by an allusion to the fate which they brought upon themselves through their disobedience. Zech 1:5. "Your fathers, where are they? And the prophets, can they live for ever? Zech 1:6. Nevertheless my words and my statutes, which I commanded my servants the prophets, did they not overtake your fathers, so that they turned and said, As Jehovah purposed to do to us according to our ways and our actions, so has He done to us?" The two questions in Zech 1:5 are meant as denials, and are intended to anticipate the objection which the people might have raised to the admonitions in Zech 1:4, to the effect that not only the fathers, but also the earlier prophets, had died long ago; and therefore an allusion to things that had long since passed by could have no force at all for the present generation. Zechariah neutralizes this objection by saying: Your fathers have indeed been long dead, and even the prophets do not, or cannot, live for ever; but notwithstanding this, the words of the earlier prophets were fulfilled in the case of the fathers. The words and decrees of God uttered by the prophets did reach the fathers, so that they were obliged to confess that God had really done to them what He threatened, i.e., had carried out the threatened punishment. אך, only, in the sense of a limitation of the thing stated: yet, nevertheless (cf. Ewald, 105, d). דּברי and חקּי are not the words of Zech 1:4, which call to repentance, but the threats and judicial decrees which the earlier prophets announced in case of impenitence. דּברי as in Ezek 12:28; Jer 39:16. חקּי, the judicial decrees of God, like chōq in Zeph 2:2. Hissı̄g, to reach, applied to the threatened punishments which pursue the sinner, like messengers sent after him, and overtake him (cf. Deut 28:15, Deut 28:45). Biblical proofs that even the fathers themselves did acknowledge that the Lord had fulfilled His threatenings in their experience, are to be found in the mournful psalms written in captivity (though not exactly in Ps 126:1-6 and Ps 137:1-9, as Koehler supposes), in Lam 2:17 (עשׂה יהוה אשׁר זמם, upon which Zechariah seems to play), and in the penitential prayers of Daniel (Dan 9:4.) and of Ezra (Ezra 9:6.), so far as they express the feeling which prevailed in the congregation.
Geneva 1599
1:5 Your fathers, where (e) [are] they? and the prophets, do they live for ever?
(e) Though your fathers are dead, yet God's judgments in punishing them ought still to be before your eyes: and though the prophets are dead, yet their doctrine remains for ever; (2Pet 1:15).
John Gill
1:5 Your fathers, where are they?.... They are not in the land of the living; they perished by the sword of the Chaldeans, or died in captivity:
and the prophets, do they live for ever? meaning either the false prophets, as Hananiah and Shemaiah, Jer 28:17 or the true prophets of the Lord; and the words may be considered as a prevention of an objection the people might make, taken from their prophets dying in common with their fathers; and so the Targum paraphrases them, "and if you should say, the prophets, do they live for ever?" which is followed by Jarchi, and embraced by many interpreters: the answer is, it is true they died; but then their words live, and have had their full accomplishment.
John Wesley
1:5 Where are they - But where are your disobedient fathers? Were they not consumed with famine and sword, as I threatened them? Do they live - The prophets died as others; they must not live always to warn you.
Robert Jamieson, A. R. Fausset and David Brown
1:5 Your fathers . . . and the prophets, do they live for ever?--In contrast to "My words" (Zech 1:6), which "endure for ever" (1Pet 1:25). "Your fathers have perished, as was foretold; and their fate ought to warn you. But you may say, The prophets too are dead. I grant it, but still My words do not die: though dead, their prophetical words from Me, fulfilled against your fathers, are not dead with them. Beware, then, lest ye share their fate."
1:61:6: Բայց զբանս իմ եւ զօրէնս իմ ընկալարո՛ւք՝ զոր ե՛ս պատուիրեմ Հոգւով իմով ծառայից իմոց մարգարէից որ ժամանեցին հարցն ձերոց։ Պատասխանի ետուն՝ եւ ասեն. Որպէս կարգեա՛ց Տէր ամենակալ առնել ըստ ճանապարհաց մերոց՝ եւ ըստ գնացից մերոց, նոյնպէս եւ արա՛ր մեզ։
6 Բայց իմ խօսքն ու իմ օրէնքը ընդունեցէ՛ք, որ ես իմ հոգով պատուիրում եմ իմ ծառաներին, որ այցելեցին ձեր հայրերին”: Նրանք պատասխան տուեցին եւ ասացին. “Ինչպէս որ Ամենակալ Տէրը կարգադրեց անել ըստ մեր ճանապարհների եւ ըստ մեր ընթացքի, նոյնպէս արեց եւ մեզ”»:
6 Իմ խօսքերս ու հրամաններս Որոնք իմ ծառաներուս՝ մարգարէներուն՝ պատուիրեր էի, Ձեր հայրերուն չհասա՞ն»։Անոնք դարձան ու ըսին.‘Զօրքերու Տէրը ինչ որ մեզի ընելու որոշեր էր Մեր ճամբաներուն ու գործերուն համեմատ, Զանիկա մեր վրայ գործադրեց’»։
Բայց [3]զբանս իմ եւ զօրէնս իմ ընկալարուք, զոր ես պատուիրեմ Հոգւով իմով ծառայից իմոց մարգարէից որ ժամանեցին հարցն ձերոց: Պատասխանի ետուն`` եւ ասեն. Որպէս կարգեաց Տէր ամենակալ առնել[4] ըստ ճանապարհաց մերոց եւ ըստ գնացից մերոց, նոյնպէս եւ արար մեզ:

1:6: Բայց զբանս իմ եւ զօրէնս իմ ընկալարո՛ւք՝ զոր ե՛ս պատուիրեմ Հոգւով իմով ծառայից իմոց մարգարէից որ ժամանեցին հարցն ձերոց։ Պատասխանի ետուն՝ եւ ասեն. Որպէս կարգեա՛ց Տէր ամենակալ առնել ըստ ճանապարհաց մերոց՝ եւ ըստ գնացից մերոց, նոյնպէս եւ արա՛ր մեզ։
6 Բայց իմ խօսքն ու իմ օրէնքը ընդունեցէ՛ք, որ ես իմ հոգով պատուիրում եմ իմ ծառաներին, որ այցելեցին ձեր հայրերին”: Նրանք պատասխան տուեցին եւ ասացին. “Ինչպէս որ Ամենակալ Տէրը կարգադրեց անել ըստ մեր ճանապարհների եւ ըստ մեր ընթացքի, նոյնպէս արեց եւ մեզ”»:
6 Իմ խօսքերս ու հրամաններս Որոնք իմ ծառաներուս՝ մարգարէներուն՝ պատուիրեր էի, Ձեր հայրերուն չհասա՞ն»։Անոնք դարձան ու ըսին.‘Զօրքերու Տէրը ինչ որ մեզի ընելու որոշեր էր Մեր ճամբաներուն ու գործերուն համեմատ, Զանիկա մեր վրայ գործադրեց’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 Но слова Мои и определения Мои, которые заповедал Я рабам Моим, пророкам, разве не постигли отцов ваших? и они обращались и говорили: >.
1:6 πλὴν πλην besides; only τοὺς ο the λόγους λογος word; log μου μου of me; mine καὶ και and; even τὰ ο the νόμιμά νομιμος of me; mine δέχεσθε δεχομαι accept; take ὅσα οσος as much as; as many as ἐγὼ εγω I ἐντέλλομαι εντελλομαι direct; enjoin ἐν εν in πνεύματί πνευμα spirit; wind μου μου of me; mine τοῖς ο the δούλοις δουλος subject μου μου of me; mine τοῖς ο the προφήταις προφητης prophet οἳ ος who; what κατελάβοσαν καταλαμβανω apprehend τοὺς ο the πατέρας πατηρ father ὑμῶν υμων your καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond καὶ και and; even εἶπαν επω say; speak καθὼς καθως just as / like παρατέτακται παρατασσω lord; master παντοκράτωρ παντοκρατωρ almighty τοῦ ο the ποιῆσαι ποιεω do; make κατὰ κατα down; by τὰς ο the ὁδοὺς οδος way; journey ὑμῶν υμων your καὶ και and; even κατὰ κατα down; by τὰ ο the ἐπιτηδεύματα επιτηδευμα your οὕτως ουτως so; this way ἐποίησεν ποιεω do; make ὑμῖν υμιν you
1:6 אַ֣ךְ׀ ʔˈaḵ אַךְ only דְּבָרַ֣י dᵊvārˈay דָּבָר word וְ wᵊ וְ and חֻקַּ֗י ḥuqqˈay חֹק portion אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּ֨יתִי֙ ṣiwwˈîṯî צוה command אֶת־ ʔeṯ- אֵת [object marker] עֲבָדַ֣י ʕᵃvāḏˈay עֶבֶד servant הַ ha הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet הֲ hᵃ הֲ [interrogative] לֹ֥וא lˌô לֹא not הִשִּׂ֖יגוּ hiśśˌîḡû נשׂג overtake אֲבֹתֵיכֶ֑ם ʔᵃvōṯêḵˈem אָב father וַ wa וְ and יָּשׁ֣וּבוּ yyāšˈûvû שׁוב return וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] זָמַ֜ם zāmˈam זמם ponder יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make לָ֔נוּ lˈānû לְ to כִּ ki כְּ as דְרָכֵ֨ינוּ֙ ḏᵊrāḵˈênû דֶּרֶךְ way וּ û וְ and כְ ḵᵊ כְּ as מַ֣עֲלָלֵ֔ינוּ mˈaʕᵃlālˈênû מַעֲלָל deed כֵּ֖ן kˌēn כֵּן thus עָשָׂ֥ה ʕāśˌā עשׂה make אִתָּֽנוּ׃ ס ʔittˈānû . s אֵת together with
1:6. verumtamen verba mea et legitima mea quae mandavi servis meis prophetis numquid non conprehenderunt patres vestros et conversi sunt et dixerunt sicut cogitavit Dominus exercituum facere nobis secundum vias nostras et secundum adinventiones nostras fecit nobisBut yet my words, and my ordinances, which I gave in charge to my servants the prophets, did they not take hold of your fathers, and they returned, and said: As the Lord of hosts thought to do to us according to our ways, and according to our devices, so he hath done to us.
6. But my words and my statutes, which I commanded my servants the prophets, did they not overtake your fathers? and they turned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.
1:6. Yet truly my words and my lawfulness, which I entrusted to my servants the prophets, were indeed comprehended by your fathers, and so they were converted, and they said: Just as the Lord of hosts decided to do to us, according to our ways and according to our inventions, so has he done to us.
1:6. But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.
But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us:

1:6 Но слова Мои и определения Мои, которые заповедал Я рабам Моим, пророкам, разве не постигли отцов ваших? и они обращались и говорили: <<как определил Господь Саваоф поступить с нами по нашим путям и по нашим делам, так и поступил с нами>>.
1:6
πλὴν πλην besides; only
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
καὶ και and; even
τὰ ο the
νόμιμά νομιμος of me; mine
δέχεσθε δεχομαι accept; take
ὅσα οσος as much as; as many as
ἐγὼ εγω I
ἐντέλλομαι εντελλομαι direct; enjoin
ἐν εν in
πνεύματί πνευμα spirit; wind
μου μου of me; mine
τοῖς ο the
δούλοις δουλος subject
μου μου of me; mine
τοῖς ο the
προφήταις προφητης prophet
οἳ ος who; what
κατελάβοσαν καταλαμβανω apprehend
τοὺς ο the
πατέρας πατηρ father
ὑμῶν υμων your
καὶ και and; even
ἀπεκρίθησαν αποκρινομαι respond
καὶ και and; even
εἶπαν επω say; speak
καθὼς καθως just as / like
παρατέτακται παρατασσω lord; master
παντοκράτωρ παντοκρατωρ almighty
τοῦ ο the
ποιῆσαι ποιεω do; make
κατὰ κατα down; by
τὰς ο the
ὁδοὺς οδος way; journey
ὑμῶν υμων your
καὶ και and; even
κατὰ κατα down; by
τὰ ο the
ἐπιτηδεύματα επιτηδευμα your
οὕτως ουτως so; this way
ἐποίησεν ποιεω do; make
ὑμῖν υμιν you
1:6
אַ֣ךְ׀ ʔˈaḵ אַךְ only
דְּבָרַ֣י dᵊvārˈay דָּבָר word
וְ wᵊ וְ and
חֻקַּ֗י ḥuqqˈay חֹק portion
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
צִוִּ֨יתִי֙ ṣiwwˈîṯî צוה command
אֶת־ ʔeṯ- אֵת [object marker]
עֲבָדַ֣י ʕᵃvāḏˈay עֶבֶד servant
הַ ha הַ the
נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet
הֲ hᵃ הֲ [interrogative]
לֹ֥וא lˌô לֹא not
הִשִּׂ֖יגוּ hiśśˌîḡû נשׂג overtake
אֲבֹתֵיכֶ֑ם ʔᵃvōṯêḵˈem אָב father
וַ wa וְ and
יָּשׁ֣וּבוּ yyāšˈûvû שׁוב return
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
זָמַ֜ם zāmˈam זמם ponder
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
לָ֔נוּ lˈānû לְ to
כִּ ki כְּ as
דְרָכֵ֨ינוּ֙ ḏᵊrāḵˈênû דֶּרֶךְ way
וּ û וְ and
כְ ḵᵊ כְּ as
מַ֣עֲלָלֵ֔ינוּ mˈaʕᵃlālˈênû מַעֲלָל deed
כֵּ֖ן kˌēn כֵּן thus
עָשָׂ֥ה ʕāśˌā עשׂה make
אִתָּֽנוּ׃ ס ʔittˈānû . s אֵת together with
1:6. verumtamen verba mea et legitima mea quae mandavi servis meis prophetis numquid non conprehenderunt patres vestros et conversi sunt et dixerunt sicut cogitavit Dominus exercituum facere nobis secundum vias nostras et secundum adinventiones nostras fecit nobis
But yet my words, and my ordinances, which I gave in charge to my servants the prophets, did they not take hold of your fathers, and they returned, and said: As the Lord of hosts thought to do to us according to our ways, and according to our devices, so he hath done to us.
1:6. Yet truly my words and my lawfulness, which I entrusted to my servants the prophets, were indeed comprehended by your fathers, and so they were converted, and they said: Just as the Lord of hosts decided to do to us, according to our ways and according to our inventions, so has he done to us.
1:6. But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.
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Adam Clarke: Commentary on the Bible - 1831
1:6: Did they not take hold of your fathers? - Every thing happened according to the predictions, and they were obliged to acknowledge this; and yet they would not turn from their evil way.
Albert Barnes: Notes on the Bible - 1834
1:6: Only My words and My decrees - Which God spake by them, "did not they overtake them?" (as Psa 2:7; Zep 2:2). Pagan reminiscence of God's justice acknowledged , "Rarely hath punishment with limping tread parted with the forerunning miscreant." "All these curses," Moses foretells, "shall come upon thee and overtake thee, until thou art destroyed" Deu 28:45.
And they returned to God and said - The history of the Jews in Babylon is omitted in Holy Scripture, except as to His special dealings with Daniel and his three companions. Yet Jeremiah confesses in words, what Zechariah had apparently in his mind; "The Lord hath done that which He purposed; He hath fulfilled His word, which He commanded in the days of old" Lam 2:17. The Lamentations are one long confession of deserved punishment, such as Daniel too made in the name of his people with himself Dan 9:4-16.
It was one long waiting for God and for the restoration of His visible worship. Yet repentance was a condition of their restoration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: my words: Isa 55:1
did: Num 23:19, Num 32:23; Ch2 36:17-21; Isa 44:26; Jer 26:15, Jer 44:28; Eze 12:25-28; Dan 9:11, Dan 9:12; Mat 24:35
take hold of: or, overtake, Deu 28:15, Deu 28:45; Jer 12:16; Amo 9:10; Th1 5:4
they returned: Job 6:29; Mal 3:18
Like: Lam 1:18, Lam 2:17, Lam 4:11, Lam 4:12; Eze 37:11
thought: Num 33:56; Jer 23:20
according to our ways: Deu 28:20; Isa 3:8-11; Jer 4:4, Jer 18:8-11; Eze 20:43; Hos 9:15, Hos 2:6-11
Geneva 1599
1:6 But my words and my statutes, which I commanded my servants the prophets, did they not take hold of (f) your fathers? and (g) they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.
(f) Seeing you saw the force of my doctrine in punishing your fathers, why do you not fear the threatenings contained in the same, and declared by my Prophets?
(g) As men astonished with my judgments, and not that they were touched with true repentance.
John Gill
1:6 But my words and my statutes, which I commanded my servants the prophets,.... That is, the predictions which he ordered his prophets to declare in his name, that their fathers should die by the sword, or famine, or pestilence, or be carried captive, which he purposed in himself, and threatened them with:
did they not take hold of your fathers? overtake them, seize upon them, and have their accomplishment in them? not one thing has failed, or come short of being fulfilled, of all that was determined, or said should be done:
and they returned and said; that is, as many of them as perished not, but were carried captive; at least many of them, who either were thoroughly converted, and turned from their evil, or however in appearance: and who were obliged to own,
Like as the Lord of hosts thought to do unto us, according to our ways, and according to our doing, so hath he dealt with us: as he purposed, so he performed, and that with great justice and equity, being what their evil ways and doings righteously deserved; see Is 14:24.
John Wesley
1:6 My words - The dreadful menaces which I spake. My statutes - The decreed judgments which I resolved to execute on them, which by my prophets I proclaimed. Take hold - Overtake as a pursuing enemy overtakes, and seizeth on his enemy. They returned - By this it should seem that Zechariah gave them time to consider what answer to give. So hath he dealt - It is true, as God said he would do, so he hath done against us.
Robert Jamieson, A. R. Fausset and David Brown
1:6 statutes--My determined purposes to punish for sin.
which I commanded my servants--namely, to announce to your fathers.
did they not take hold--that is, overtake, as a foe overtakes one fleeing.
they returned--Turning from their former self-satisfaction, they recognized their punishment as that which God's prophets had foretold.
thought to do--that is, decreed to do. Compare with this verse Lam 2:17.
our ways--evil ways (Jer 4:18; Jer 17:10; Jer 23:2).
1:71:7: ՚Ի քսաներորդի եւ չորրորդի մետասաներորդ ամսեանն. որ է ինքն Արաց, յերկրորդ ամի Դարեհի. եղեւ բա՛ն Տեառն առ Զաքարիա մարգարէ Բարաքեայ որդւոյ Ադովդայ՝ եւ ասէ[10793]. [10793] Ոմանք. Եւ ՚ի չորրորդի մետա՛՛... Բարաքեայ որդի Ադդովայ։ Ոսկան. Մետասաներորդի ամս՛՛... յերկրորդի ամի։
7 Տասնմէկերորդ ամսի, որ նոյն ինքը Արաց ամիսն է, քսան եւ չորսին, Դարեհի երկրորդ տարում, Տիրոջ ձայնը հասաւ Ադդովի որդի Բարաքէի որդի Զաքարիա մարգարէին եւ ասաց.
7 Դարեհի երկրորդ տարուան, տասնըմէկերորդ ամսուան, այսինքն Սեբաթ ամսուան, քսանըչորրորդ օրը, Տէրոջը խօսքը Ադդովի որդիին Բարաքիայի որդիին Զաքարիա մարգարէին եղաւ՝ ըսելով.
Ի քսաներորդի եւ չորրորդի` մետասաներորդ ամսեանն, որ է ինքն [5]Արաց, յերկրորդ ամի Դարեհի, եղեւ բան Տեառն առ Զաքարիա մարգարէ Բարաքեայ որդւոյ Ադդովայ, եւ ասէ:

1:7: ՚Ի քսաներորդի եւ չորրորդի մետասաներորդ ամսեանն. որ է ինքն Արաց, յերկրորդ ամի Դարեհի. եղեւ բա՛ն Տեառն առ Զաքարիա մարգարէ Բարաքեայ որդւոյ Ադովդայ՝ եւ ասէ[10793].
[10793] Ոմանք. Եւ ՚ի չորրորդի մետա՛՛... Բարաքեայ որդի Ադդովայ։ Ոսկան. Մետասաներորդի ամս՛՛... յերկրորդի ամի։
7 Տասնմէկերորդ ամսի, որ նոյն ինքը Արաց ամիսն է, քսան եւ չորսին, Դարեհի երկրորդ տարում, Տիրոջ ձայնը հասաւ Ադդովի որդի Բարաքէի որդի Զաքարիա մարգարէին եւ ասաց.
7 Դարեհի երկրորդ տարուան, տասնըմէկերորդ ամսուան, այսինքն Սեբաթ ամսուան, քսանըչորրորդ օրը, Տէրոջը խօսքը Ադդովի որդիին Բարաքիայի որդիին Զաքարիա մարգարէին եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 В двадцать четвертый день одиннадцатого месяца, это месяц Шеват, во второй год Дария, было слово Господне к Захарии, сыну Варахиину, сыну Аддову, пророку:
1:7 τῇ ο the τετράδι τετρας and; even εἰκάδι εικας the ἑνδεκάτῳ ενδεκατος eleventh μηνί μην.1 month οὗτός ουτος this; he ἐστιν ειμι be ὁ ο the μὴν μην.1 month Σαβατ σαβατ in τῷ ο the δευτέρῳ δευτερος second ἔτει ετος year ἐπὶ επι in; on Δαρείου δαρειος happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Ζαχαριαν ζαχαριας Zacharias; Zakharias τὸν ο the τοῦ ο the Βαραχιου βαραχιας Barachias; Varakhias υἱὸν υιος son Αδδω αδδω the προφήτην προφητης prophet λέγων λεγω tell; declare
1:7 בְּ bᵊ בְּ in יֹום֩ yôm יֹום day עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and אַרְבָּעָ֜ה ʔarbāʕˈā אַרְבַּע four לְ lᵊ לְ to עַשְׁתֵּֽי־ ʕaštˈê- עַשְׁתֵּי eleven עָשָׂ֥ר ʕāśˌār עָשָׂר -teen חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month הוּא־ hû- הוּא he חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month שְׁבָ֔ט šᵊvˈāṭ שְׁבָט Shebat בִּ bi בְּ in שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year שְׁתַּ֖יִם šᵊttˌayim שְׁנַיִם two לְ lᵊ לְ to דָרְיָ֑וֶשׁ ḏoryˈāweš דָּרְיָוֶשׁ Darius הָיָ֣ה hāyˈā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to זְכַרְיָה֙ zᵊḵaryˌā זְכַרְיָה Zechariah בֶּן־ ben- בֵּן son בֶּ֣רֶכְיָ֔הוּ bˈereḵyˈāhû בֶּרֶכְיָהוּ Berekiah בֶּן־ ben- בֵּן son עִדֹּ֥וא ʕiddˌô עִדֹּוא Iddo הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
1:7. in die vicesima et quarta undecimo mense sabath in anno secundo Darii factum est verbum Domini ad Zacchariam filium Barachiae filium Addo prophetam dicensIn the four and twentieth day of the eleventh month which is called Sabath, in the second year of Darius, the word of the Lord came to Zacharias the son of Barachias, the son of Addo, the prophet, saying:
7. Upon the four and twentieth day of the eleventh month, which is the month Shebat, in the second year of Darius, came the word of the LORD unto Zechariah the son of Berechiah, the son of Iddo, the prophet, saying,
1:7. On the twenty-fourth day of the eleventh month, which is called Shevat, in the second year of Darius, the word of the Lord came to Zechariah the son of Berechiah, the son of Iddo, the prophet, saying:
1:7. Upon the four and twentieth day of the eleventh month, which [is] the month Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
Upon the four and twentieth day of the eleventh month, which [is] the month Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying:

1:7 В двадцать четвертый день одиннадцатого месяца, это месяц Шеват, во второй год Дария, было слово Господне к Захарии, сыну Варахиину, сыну Аддову, пророку:
1:7
τῇ ο the
τετράδι τετρας and; even
εἰκάδι εικας the
ἑνδεκάτῳ ενδεκατος eleventh
μηνί μην.1 month
οὗτός ουτος this; he
ἐστιν ειμι be
ο the
μὴν μην.1 month
Σαβατ σαβατ in
τῷ ο the
δευτέρῳ δευτερος second
ἔτει ετος year
ἐπὶ επι in; on
Δαρείου δαρειος happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρὸς προς to; toward
Ζαχαριαν ζαχαριας Zacharias; Zakharias
τὸν ο the
τοῦ ο the
Βαραχιου βαραχιας Barachias; Varakhias
υἱὸν υιος son
Αδδω αδδω the
προφήτην προφητης prophet
λέγων λεγω tell; declare
1:7
בְּ bᵊ בְּ in
יֹום֩ yôm יֹום day
עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty
וְ wᵊ וְ and
אַרְבָּעָ֜ה ʔarbāʕˈā אַרְבַּע four
לְ lᵊ לְ to
עַשְׁתֵּֽי־ ʕaštˈê- עַשְׁתֵּי eleven
עָשָׂ֥ר ʕāśˌār עָשָׂר -teen
חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month
הוּא־ hû- הוּא he
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
שְׁבָ֔ט šᵊvˈāṭ שְׁבָט Shebat
בִּ bi בְּ in
שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year
שְׁתַּ֖יִם šᵊttˌayim שְׁנַיִם two
לְ lᵊ לְ to
דָרְיָ֑וֶשׁ ḏoryˈāweš דָּרְיָוֶשׁ Darius
הָיָ֣ה hāyˈā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
זְכַרְיָה֙ zᵊḵaryˌā זְכַרְיָה Zechariah
בֶּן־ ben- בֵּן son
בֶּ֣רֶכְיָ֔הוּ bˈereḵyˈāhû בֶּרֶכְיָהוּ Berekiah
בֶּן־ ben- בֵּן son
עִדֹּ֥וא ʕiddˌô עִדֹּוא Iddo
הַ ha הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
1:7. in die vicesima et quarta undecimo mense sabath in anno secundo Darii factum est verbum Domini ad Zacchariam filium Barachiae filium Addo prophetam dicens
In the four and twentieth day of the eleventh month which is called Sabath, in the second year of Darius, the word of the Lord came to Zacharias the son of Barachias, the son of Addo, the prophet, saying:
1:7. On the twenty-fourth day of the eleventh month, which is called Shevat, in the second year of Darius, the word of the Lord came to Zechariah the son of Berechiah, the son of Iddo, the prophet, saying:
1:7. Upon the four and twentieth day of the eleventh month, which [is] the month Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Upon the four and twentieth day of the eleventh month, which is the month Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying, 8 I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were there red horses, speckled, and white. 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. 10 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. 11 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. 12 Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? 13 And the LORD answered the angel that talked with me with good words and comfortable words. 14 So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. 15 And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. 16 Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem. 17 Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.
We not come to visions and revelations of the Lord; for in that way God chose to speak by Zechariah, to awaken the people's attention, and to engage their humble reverence of the word and their humble enquiries into it, and to fix it the more in their minds and memories. Most of the following visions seem designed for the comfort of the Jews, now newly returned out of captivity, and their encouragement to go on with the building of the temple. The scope of this vision (which is as an introduction to the rest) is to assure the Jews of the care God took of them, and the eye of his providence that was upon them for good, now in their present state, when they seem to be deserted, and their case deplorable. The vision is dated (v. 7) the twenty-fourth day of the eleventh month, three months after he preached that sermon (v. 1), in which he calls them to repentance from the consideration of God's judgments. Finding that that sermon had a good effect, and that they returned to God in a way of duty, the assurances he had given them are confirmed, that God would return to them in a way of mercy. Now observe here,
I. What the prophet saw, and the explication of that. 1. He saw a grove of myrtle-trees, a dark shady grove, down in a bottom, hidden by the adjacent hills, so that you were not aware of it till you were just upon it. This represented the low, dark, solitary, melancholy condition of the Jewish church at this time. They were over-topped by all their neighbours, buried in obscurity; what friends they had were hidden, and there appeared no way of relief and succour for them. Note, The church has not been always visible, but sometimes hidden, as the woman in the wilderness, Rev. xii. 6. 2. He saw a man mounted upon a red horse, standing in the midst of this shady myrtle-grove. This man is no other than the man Christ Jesus, the same that appeared to Joshua with his sword drawn in his hand as captain of the host of the Lord (Josh. v. 13, 14) and to John with his bow and his crown, Rev. vi. 2. Though the church was in a low condition, yet Christ was present in the midst of it. Was it hidden by the hills? He was much more hidden in the myrtle-grove, yet hidden as in an ambush, ready to appear for the seasonable relief of his people, to their happy surprise. Compare Isa. xlv. 15, Verily thou art a God that hidest thyself, and yet Israel's God and Saviour at the same time, their Holy One in the midst of them. He was riding, as a man of war, as a man in haste, riding on the heavens for the help of his people, Deut. xxxiii. 26. He rode on a red horse, either naturally so or dyed red with the blood of war, as this same victorious prince appeared red in his apparel, Isa. lxiii. 1, 2. Red is a fiery colour, denoting that he is jealous for Jerusalem (v. 14) and very angry at her enemies. Christ, under the law, appeared on a red horse, denoting the terror of that dispensation, and that he had yet his conflict before him, when he was to resist unto blood. But, under the gospel, he appears on a white horse (Rev. vi. 2, and again ch. xix. 11), denoting that he has now gained the victory, and rides in triumph, and hangs out the white, not the bloody flag. 3. He saw a troop of horse attending him, ready to receive and obey his orders: Behind him there were some red horses, and some speckled, and some white, angels attending the Lord Jesus, ready to be employed by him for the service of his church, some in acts of judgment, others of mercy, others in mixed events. Note, The King of the church has angels at command, not only to do him honour, but to minister for the good of those that are his. 4. He enquired into the signification of this vision. He had an angel talking with him, as his instructor, besides those he saw in the vision; so had Ezekiel (ch. xl. 3), and Daniel, ch. viii. 16. Zechariah asked him (v. 9), O my Lord! what are these? And, it should seem this angel that talked with him was Christ himself, the man on the red horse, whom the rest were attendants on; to him immediately Zechariah addresses himself. Would we be acquainted with the mysteries of the kingdom of heaven, we must make our application, not to angels (they are themselves learners), but to Christ himself, who is alone able to take the book, and open the seals, Rev. v. 7. The prophet's question implies a humble acknowledgment of his own ignorance and an earnest desire to be informed. O let me know what these are! This he desired, not for the satisfying of his curiosity, but that he might be furnished with something proper for the comfort and encouragement of the people of God, in their present distress. 5. He received from the angel that talked with him (v. 9), and from the man that stood among the myrtle-trees (v. 10), the interpretation of this vision. Note, Jesus Christ is ready to instruct those that are humbly desirous to be taught the things of God. He immediately said, I will show thee what these are. What knowledge we have, or may have, concerning the world of spirits, we are indebted to Christ for. The account given him was, These are those whom the Lord has sent: they are his messengers, his envoys, appointed (as his eyes are said to do, 2 Chron. xvi. 9) to walk, to run, to fly swiftly through the earth, to observe what is done in it and to execute the divine commands. God needs them not, but he is pleased to employ them, and we need the comfort arising from the doctrine of their administration.
II. What the prophet heard, and what instructions were thereby given him. Faith comes by hearing, and, generally, in visions there was something said.
1. He heard the report or representation which the angels made to Christ of the present state of the world, v. 11. They had been out abroad, as flying posts (being hastened by the King of kings' commandment, Esth. iii. 15), and, having returned, they give this account to the Angel that stood among the myrtle-trees (for to the Lord Jesus angels themselves are accountable): We have walked to and fro through the earth, and, behold all the earth sits still and is at rest. We are taught to pray that the will of God may be done by men on earth as it is done by the angels in heaven; and here we see what need we have to pray so, for it is far from being so. For, (1.) We find the world of angels here very busy. Those that are employed in the court above rest not day nor night from praising God, which is their business there; and those that are employed in the camp below are never idle, nor lose time; they are still ascending and descending upon the Son of man (John i. 51, as on Jacob's ladder, Gen. xxviii. 12); they are still walking to and fro through the earth. Thus active, thus industrious, Satan owns himself to be in doing mischief, Job i. 7. It is well for us that good angels bestir themselves as much to do good, and that here in this earth we have guardians going about continually seeking to do us a kindness, as we have adversaries which, as roaring lions, go about continually, seeking to devour us. Though holy angels in this earth meet with a great deal that is disagreeable, yet, while they are going on God's errands, they hesitate not to walk to and fro through it. Their own habitation, which those that fell liked not, they will like the better when they return. (2.) We find the world of mankind here very careless: All the earth sits still, and is at rest, while all the church is made uneasy, tossed with tempests and not comforted. Those that are strangers to the church are secure; those that are enemies to it are successful. The Chaldeans and Persians dwell at ease, while the poor Jews are continually alarmed; as when the king and Haman sat down to drink, but the city Shushan was perplexed. The children of men are merry and jovial, but none grieve for the affliction of God's children. Note, It is sad to think what a deep sleep the world is cast into, what a spirit of slumber has seized the generality of mankind, that are under God's wrath and Satan's power, and yet secure and unconcerned! They sit still and are at rest, Luke xvii. 26, &c.
2. He heard Christ's intercession with the Father for his afflicted church, v. 12. The angels related the posture of affairs in this lower world, but we read not of any prayers they made for the redress of the grievances they had made a remonstrance of. No; it is the Angel among the myrtle-trees that is the great intercessor. Upon the report of the angels he immediately turned heavenward, and said, Lord, wilt thou not have mercy on thy church? (1.) The thing he intercedes for is mercy; as Ps. lxxxv. 7, Show us thy mercy, O Lord! Note, God's mercy is all in all to the church's comfort; and all his mercy must be hoped for through Christ's mediation. (2.) The thing he complains of is the delay of this mercy: How long wilt thou not have mercy! He knows that mercies through him shall be built up for ever (Ps. lxxxix. 2), but thinks it long that the building is deferred. (3.) The objects of compassion recommended to the divine mercies are, Jerusalem, the holy city, and the other cities of Judah that were now in ruins; for God had had indignation against them now threescore and ten years. He mentions seventy years because that was the time fixed in the divine councils for the continuance of the captivity; so long the indignation lasted, and though now for a little space grace had been shown them from the Lord their God, to give them some reviving (Ezra ix. 8), yet the scars of those seventy years' captivity still remained so deep, so painful, that this is the melancholy string they still harp upon--the divine indignation during those seventy years. Dr. Lightfoot thinks that whereas the seventy years of the captivity were reckoned from Jehoiakim's fourth year, and ended in the first of Cyrus, these seventy years are to be computed from the eleventh of Zedekiah, when Jerusalem and the temple were burnt, about nineteen years after the first captivity, and which ended in this second year of Darius Hystaspes, about seventeen years after Cyrus's proclamation, as that seventy years mentioned ch. vii. 5 was about nineteen years after; the captivity went off, as it came on, gradually. "Lord, we are still under the burden of the seventy years' wrath, and wilt thou be angry with us for ever?"
3. He heard a gracious reply given to this intercession of Christ's for his church; for it is a prevailing intercession, always acceptable, and him the Father heareth always (v. 13): The Lord answered the angel, this angel of the covenant, with good words and comfortable words, with promises of mercy and deliverance, and the perfecting of what he had begun in favour to them. These were comfortable words to Christ, who is grieved in the grievances of his church, and comfortable to all that mourn with Zion. God often answers prayer with good words, when he does not immediately appear in great works; and those good words are real answers to prayer. Men's good words will not feed the body (Jam. ii. 16), but God's good words will feed the faith, for saying and doing with him are not two things, though they are with us.
4. He heard that reply which was given to the angel repeated to himself, with a commission to publish it to the children of his people, for their comfort. The revelation of Jesus Christ which God gave to him he signified to his servant John, and by him to the churches, Rev. i. 1, 4. Thus all the good words and comfortable words of the gospel we receive from Jesus Christ, as he received them from the Father, in answer to the prayer of his blood, and his ministers are appointed to preach them to all the world. Now that God would speak comfortably to Jerusalem, Zechariah is the voice of one crying in the wilderness, Prepare you the way of the Lord. The voice said, Cry. Cry then. The prophets must now cry as loudly to show God's people their comforts as ever they did formerly to show them their transgressions, Isa. xl. 2, 3, 6. And if he ask, What shall I cry? he is here instructed. (1.) He must proclaim the wrath God has in store for the enemies of Jerusalem. He is jealous for Zion with great jealousy, v. 14. He takes himself to be highly affronted by the injuries and indignities that are done to his church, as he had been formerly by the iniquities found in his church. The earth sat still and was at rest (v. 11), not relenting at all, nor showing the least remorse, for all the mischief they had done to Jerusalem, as Joseph's brethren, who, when they had sold him, sat down to eat bread; and this God took very ill (v. 15): I am very sorely displeased with the heathen, that are at ease, and have no concern for the afflicted church. Much more will he be displeased with those that are at ease in Zion (Amos vi. 1), with Zion's own sons, that sympathize not with her in her sorrows. But this was not all; they were not only not concerned for her, but they were concerned against her: I was but a little displeased with my people, and designed to correct them moderately, but those that were employed as instruments of the correction cast off all pity, and with the greatest rage and malice helped forward the affliction and added to it, persecuting those whom God had smitten (Ps. lxix. 26) and insulting over those whom he had troubled. See Isa. xlvii. 6; x. 5; Ezek. xxv. 12, 15. Note, God is displeased with those who help forward the affliction even of such as suffer justly; for true humanity, in such a case, is good divinity. (2.) He must proclaim the mercy God has in store for Jerusalem and the cities of Judah, v. 16. He must cry, "Thus saith the Lord, I have returned to Jerusalem with mercies. I was going away in wrath, but I am now returning in love. Cry yet to the same purport," v. 17. There must now be line upon line for consolation, as formerly there had been for conviction. The Lord, even the Lord of hosts, assures them, [1.] That the temple shall be built that is now but in the building. This good work which they are now about, though it meet with much discouragement, shall be perfected, and they shall have the tokens of God's presence, and opportunities of conversing with him, and worshipping him, as formerly. Note, It is good news indeed to any place to hear that God will build his house in it. [2.] That Jerusalem shall again be built as a city compact together, which had formerly been its glory, Ps. cxxii. 3. A line shall be stretched forth upon Jerusalem, in order to the rebuilding of it with great exactness and uniformity. [3.] That the nation shall again become populous and rich, though now diminished and impoverished. Not only Jerusalem, but other cities that are reduced and lie in a little compass, shall yet spread abroad, or be diffused; their suburbs shall extend far, and colonies shall be transplanted from them; and this through prosperity: they shall be so numerous, and so wealthy, that there shall not be room for them; they shall complain that the place is too strait, Isa. xlix. 20. As they had been scattered and spread abroad, through their calamities, so they should now be through their prosperity. Let thy fountains be dispersed, Prov. v. 16. The cities that should thus increase God calls his cities; they are blessed by him, and they are fruitful and multiply, and replenish the land. [4.] That all their present sorrows should not only be balanced, but for ever silenced, by divine consolations: The Lord shall yet comfort Zion. Yet at length, though her griefs and grievances may continue long, God has comforts in reserve for Zion and all her mourners. [5.] That all this will be the fruit of God's preventing distinguishing favour: He shall yet choose Jerusalem, shall renew his choice, renew his covenant, shall make it appear that he has chosen Jerusalem. As he first built them up into a people when he brought them out of Egypt, so he will now rebuild them, when he brings them out of Babylon, not for any worthiness of theirs, but in pursuance of his own choice, Deut. vii. 7, 8. Jerusalem is the city he has chosen, and he will not cast it off.
Adam Clarke: Commentary on the Bible - 1831
1:7: Upon the four and twentieth day of the eleventh month - This revelation was given about three months after the former, and two months after they had recommenced the building of the temple.
Sebat - Answers to a part of our February. See Hag 2:18.
Albert Barnes: Notes on the Bible - 1834
1:7: On the twenty-fourth day - Exactly five months after the building of the temple was resumed Hag 2:15, and two months after Haggai's last prophecy Hag 2:20. The series of visions, leading onward, from the first deliverance from the enemies who oppressed them, to the Coming of Christ, is given as a reward to their first whole-hearted endeavor to restore their worship of Him. The visions are called the "word of the Lord," because they were prophecy, made visible to the eye, conveying the Rev_elation to the soul, and in part explained by Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: am 3845, bc 519
the eleventh: Zac 1:1
Sebat: Sebat is the Chaldee name of the eleventh month of the ecclesiastical year, but the fifth of the civil year, answering to part of January and February.
Carl Friedrich Keil and Franz Delitzsch
1:7
Three months after his call to be a prophet through the first word of God that was addressed to him, Zechariah received a comprehensive revelation concerning the future fate of the people and kingdom of God, in a series of visions, which were given him to behold in a single night, and were interpreted by an angel. This took place, according to Zech 1:7, "on the twenty-fourth day of the eleventh month, i.e., the month Shebat, in the second year of Darius," that is to say, exactly five months after the building of the temple had been resumed (Hag 1:15), with which fact the choice of the day for the divine revelation was evidently connected, and two months after the last promise issued through Haggai to the people, that the Lord would from henceforth bless His nation, and would glorify it in the future (Hag 2:10-23). To set forth in imagery this blessing and glorification, and to exhibit the leading features of the future conformation of the kingdom of God, was the object of these visions, which are designated in the introduction as "word of Jehovah," because the pictures seen in the spirit, together with their interpretation, had the significance of verbal revelations, and are to some extent still further explained by the addition of words of God (cf. Zech 1:14., Zech 2:10-13). As they were shown to the prophet one after another in a single night, so that in all probability only short pauses intervened between the different views; so did they present a substantially connected picture of the future of Israel, which was linked on to the then existing time, and closed with the prospect of the ultimate completion of the kingdom of God.
Geneva 1599
1:7 Upon the four and twentieth day of the eleventh month, which [is] the month (h) Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
(h) Which includes part of January and part of February.
John Gill
1:7 Upon the four and twentieth day of the eleventh month, which is the month Sebat,.... Called Sabat in the Septuagint version, and in the Apocrypha:
"Now Simon was visiting the cities that were in the country, and taking care for the good ordering of them; at which time he came down himself to Jericho with his sons, Mattathias and Judas, in the hundred threescore and seventeenth year, in the eleventh month, called Sabat:'' (1 Maccabees 16:14)
Tit is said by the Jews (g) to be the beginning of the months of the year for trees, of which they bring the first fruits. It answers to part of our January, and part of February. This is the first time that the name of a month is mentioned by any of the prophets; this prophet prophesying after the captivity in Babylon; from whence the Jews (h) say the names of months came along with the returning captives, as well as the names of angels; and we nowhere meet with them but in the books of Ezra, Nehemiah, and Esther, all wrote after that time; for before they used only to say, the first, second, or third month, &c.; for, as for Abib, Zif, Bul, and Ethanira, mentioned in Ex 13:4, they are thought to be appellatives, and not proper names; though it may be observed that the books of Kings are said by the Jews (i) to be written by Jeremiah; more likely by several prophets, and at last brought into the order in which they now stand by Ezra, according to Huetius (k); and which may be thought probable enough; and, if so, the above names may be reckoned proper names of months; and the original of them may be accounted for as before. There were two fasts appointed by the Jews in this month; one on the tenth day of it, for the death of the elders which succeeded Joshua, Judg 2:7 and another on the twenty third, on account of the Israelites making war with the Benjaminites, in revenge of what was done to the wife of the Levite, Judg 19:1 (l). This prophecy, and the visions following to the end of the sixth chapter, were three months after the former prophecy, or more, if that was on the first day of the eighth month; and just two months after the foundation of the temple was laid, Hag 2:18, "in the second year of Darius", &c. See Gill on Zech 1:1.
(g) Targum Sheni in Esth. iii. 7. (h) T. Hieros. Roshhashanah, fol. 56. 4. Bereshit Rabba, sect. 48. fol. 48. 4. (i) T. Bab. Bava Bathra, fol. 15. 1. (k) Demonstr. Evangel. prop. 4. p. 203. (l) Vid. Reland. Jud. Antiqu. par. 4. c. 13. p. 261.
Robert Jamieson, A. R. Fausset and David Brown
1:7 The general plan of the nine following visions (Zec. 1:8-6:15) is first to present the symbol; then, on a question being put, to subjoin the interpretation. Though the visions are distinct, they form one grand whole, presented in one night to the prophet's mind, two or three months after the prophet's first commission (Zech 1:1).
Sebat--the eleventh month of the Jewish year, from the new moon in February to the new moon in March. The term is Chaldee, meaning a "shoot," namely, the month when trees begin to shoot or bud.
1:81:8: Տեսի՛ ՚ի տեսլեան գիշերոյ, եւ ահա այր մի հեծեալ յաշխէ՛տ ձի, եւ կայր ՚ի մէջ երկուց անտառախիտ լերանցն. եւ զկնի նորա ձիք աշխէտք՝ եւ պիսակք՝ եւ սպիտակք։
8 «Գիշերը ես մի տեսիլք ունեցայ. ահա մի մարդ, որ աշխէտ ձի էր հեծած, կանգնած էր երկու անտառախիտ լեռների միջեւ, իսկ նրա յետեւում կային աշխէտ ձիեր՝ պուտաւոր եւ սպիտակ:
8 «Գիշերով տեսայ թէ աշխէտ ձիու մը վրայ հեծած մարդ մը ձորին մէջ եղող մրտենիներուն մէջտեղը կայներ էր ու անոր ետեւը աշխէտ, պիսակ ու ճերմակ ձիեր կային»։
Տեսի ի տեսլեան գիշերոյ, եւ ահա այր մի հեծեալ յաշխէտ ձի, եւ կայր ի մէջ [6]երկուց անտառախիտ լերանցն``, եւ զկնի նորա ձիք աշխէտք եւ պիսակք եւ սպիտակք:

1:8: Տեսի՛ ՚ի տեսլեան գիշերոյ, եւ ահա այր մի հեծեալ յաշխէ՛տ ձի, եւ կայր ՚ի մէջ երկուց անտառախիտ լերանցն. եւ զկնի նորա ձիք աշխէտք՝ եւ պիսակք՝ եւ սպիտակք։
8 «Գիշերը ես մի տեսիլք ունեցայ. ահա մի մարդ, որ աշխէտ ձի էր հեծած, կանգնած էր երկու անտառախիտ լեռների միջեւ, իսկ նրա յետեւում կային աշխէտ ձիեր՝ պուտաւոր եւ սպիտակ:
8 «Գիշերով տեսայ թէ աշխէտ ձիու մը վրայ հեծած մարդ մը ձորին մէջ եղող մրտենիներուն մէջտեղը կայներ էր ու անոր ետեւը աշխէտ, պիսակ ու ճերմակ ձիեր կային»։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 видел я ночью: вот, муж на рыжем коне стоит между миртами, которые в углублении, а позади него кони рыжие, пегие и белые,
1:8 ἑώρακα οραω view; see τὴν ο the νύκτα νυξ night καὶ και and; even ἰδοὺ ιδου see!; here I am ἀνὴρ ανηρ man; husband ἐπιβεβηκὼς επιβαινω mount; step on ἐπὶ επι in; on ἵππον ιππος horse πυρρόν πυρρος fiery red καὶ και and; even οὗτος ουτος this; he εἱστήκει ιστημι stand; establish ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the δύο δυο two ὀρέων ορος mountain; mount τῶν ο the κατασκίων κατασκιος and; even ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him ἵπποι ιππος horse πυρροὶ πυρρος fiery red καὶ και and; even ψαροὶ ψαρος and; even ποικίλοι ποικιλος various; varied καὶ και and; even λευκοί λευκος white
1:8 רָאִ֣יתִי׀ rāʔˈîṯî ראה see הַ ha הַ the לַּ֗יְלָה llˈaylā לַיְלָה night וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold אִישׁ֙ ʔîš אִישׁ man רֹכֵב֙ rōḵˌēv רכב ride עַל־ ʕal- עַל upon ס֣וּס sˈûs סוּס horse אָדֹ֔ם ʔāḏˈōm אָדֹם red וְ wᵊ וְ and ה֣וּא hˈû הוּא he עֹמֵ֔ד ʕōmˈēḏ עמד stand בֵּ֥ין bˌên בַּיִן interval הַ ha הַ the הֲדַסִּ֖ים hᵃḏassˌîm הֲדַס myrtle אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the מְּצֻלָ֑ה mmᵊṣulˈā מְצֹולָה depth וְ wᵊ וְ and אַחֲרָיו֙ ʔaḥᵃrāʸw אַחַר after סוּסִ֣ים sûsˈîm סוּס horse אֲדֻמִּ֔ים ʔᵃḏummˈîm אָדֹם red שְׂרֻקִּ֖ים śᵊruqqˌîm שָׂרֹק bright red וּ û וְ and לְבָנִֽים׃ lᵊvānˈîm לָבָן white
1:8. vidi per noctem et ecce vir ascendens super equum rufum et ipse stabat inter myrteta quae erant in profundo et post eum equi rufi varii et albiI saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees, that were in the bottom: and behind him were horses, red, speckled, and white.
8. I saw in the night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him there were horses, red, sorrel, and white.
1:8. I saw by night, and behold, a man riding on a red horse, and he stood among the myrtle trees, which were in the chasm. And behind him were horses: red, speckled, and white.
1:8. I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that [were] in the bottom; and behind him [were there] red horses, speckled, and white.
I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that [were] in the bottom; and behind him [were there] red horses, speckled, and white:

1:8 видел я ночью: вот, муж на рыжем коне стоит между миртами, которые в углублении, а позади него кони рыжие, пегие и белые,
1:8
ἑώρακα οραω view; see
τὴν ο the
νύκτα νυξ night
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἀνὴρ ανηρ man; husband
ἐπιβεβηκὼς επιβαινω mount; step on
ἐπὶ επι in; on
ἵππον ιππος horse
πυρρόν πυρρος fiery red
καὶ και and; even
οὗτος ουτος this; he
εἱστήκει ιστημι stand; establish
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
δύο δυο two
ὀρέων ορος mountain; mount
τῶν ο the
κατασκίων κατασκιος and; even
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
ἵπποι ιππος horse
πυρροὶ πυρρος fiery red
καὶ και and; even
ψαροὶ ψαρος and; even
ποικίλοι ποικιλος various; varied
καὶ και and; even
λευκοί λευκος white
1:8
רָאִ֣יתִי׀ rāʔˈîṯî ראה see
הַ ha הַ the
לַּ֗יְלָה llˈaylā לַיְלָה night
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
אִישׁ֙ ʔîš אִישׁ man
רֹכֵב֙ rōḵˌēv רכב ride
עַל־ ʕal- עַל upon
ס֣וּס sˈûs סוּס horse
אָדֹ֔ם ʔāḏˈōm אָדֹם red
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
עֹמֵ֔ד ʕōmˈēḏ עמד stand
בֵּ֥ין bˌên בַּיִן interval
הַ ha הַ the
הֲדַסִּ֖ים hᵃḏassˌîm הֲדַס myrtle
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
מְּצֻלָ֑ה mmᵊṣulˈā מְצֹולָה depth
וְ wᵊ וְ and
אַחֲרָיו֙ ʔaḥᵃrāʸw אַחַר after
סוּסִ֣ים sûsˈîm סוּס horse
אֲדֻמִּ֔ים ʔᵃḏummˈîm אָדֹם red
שְׂרֻקִּ֖ים śᵊruqqˌîm שָׂרֹק bright red
וּ û וְ and
לְבָנִֽים׃ lᵊvānˈîm לָבָן white
1:8. vidi per noctem et ecce vir ascendens super equum rufum et ipse stabat inter myrteta quae erant in profundo et post eum equi rufi varii et albi
I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees, that were in the bottom: and behind him were horses, red, speckled, and white.
1:8. I saw by night, and behold, a man riding on a red horse, and he stood among the myrtle trees, which were in the chasm. And behind him were horses: red, speckled, and white.
1:8. I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that [were] in the bottom; and behind him [were there] red horses, speckled, and white.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Откровение посредством видений происходило ночью, но это были не сновидения, а экстатические созерцания в бодрственном состоянии; это состояние пророческого прозрения было как бы пробуждением от обычного состояния человека, которое сам пророк сравнивает с состоянием сна (IV:1). Можно полагать, что к такому состоянию Захарию привело напряженное размышление о судьбах избранного народа, как это было с Моисеем в пустыне и с другими пророками. - Пророк видит мужа, восседающего на рыжем коне, между миртами, которые в углублении. Толкователи пытаются выяснить значение миртовых деревьев в смысле образа еврейской Церкви, скромной и неприметной для взора, но цветущей и благоухающей даже в тяжелые времена каково было время Вавилонского плена (Тарг. Ионаф. имеет: между миртовыми деревьями, которые в Вавилоне; Keil 527:, Ружем. 17:8, Глаг. 17:0). Но вероятнее признать здесь порчу масоретского текста, так как LXX читают здесь (и в ст. 10-11): ana meson twn orewn twn kataskiwn, т. е. вместо hahad-hassim-heharim (горы); чтение LXX, вместе со многими исследователями, можно признать более правильным и на том, между проч., основании, что тогда получится полное соответствие с восьмым видением колесниц, выходящих из ущелья между двумя горами (VI:1; Мarti 402). - За всадником находятся кони рыжие, пегие (Венск.: гнедые) и белые; из дальнейшего (ст. 11) можно заключить, что кони эти имели всадников; хотя можно видеть исполнителей воли Божией и в самих конях. Цвета коней, без сомнения, имеют символическое значение, как указание на те бедствия, которыми поразит Господь народы, живущие в безопасности и благополучии и потому не имеющие страха пред Богом (ст. 15). - Муж на рыжем коне не есть предводитель, находившихся позади его коней; в ст. 10: он не включает себя в число тех, которых Господь послал обойти землю; а из ст. 11: видно, что этот муж есть Ангел Господень, которому кони (или всадники) дают отчет в исполнении порученной им миссии (см. Глагол. , с. 169, пр. 1). В видении первом выводятся действующими, в образе коней различных цветов, без сомнения, Ангельские силы (Феод. 7:1), низшие Ангела Иеговы и исполняющие волю Иеговы. Среди прочих небесных сил, упоминаемых, в книге пророка Захарии, Ангел Иеговы занимает высшее, преимущественное положение, как видно уже из видения первого. По замечанию проф. Глаголева, в видении четвертом (гл. III) "Ангел Иеговы является несомненно божественною личностью, имеющею власть, подобно Богу, прощать грехи" (с. 17:1). Составитель особой монографии о ветхозаветном Ангеле Иеговы Ролинг, в начале своего исследования, указывая на то значение, какое имеет ветхозаветное учение об Ангеле Иеговы, приводит выражение Штольберга, по которому "и Церковь ветхозаветная - есть Церковь вочеловечившегося Бога" (Lie. Aug. Roling, Ueber den Iehovaongel des Alten Testaments, Tubingen, 1866. S. 3). Книгою пророка Захарии эта мысль Штольберга подтверждается вполне: Ангел Иеговы здесь является Лицом Божеским, в конце времен вочеловечившимся Сыном Божиим. По толкованию первого видения пророка Захарии у блаж. Иеронима, "муж, восходивший на коня рыжего есть Господь Спаситель, Который, принимая домостроительство плоти нашей, слышит в книге пророка Исаии: Почему красны одежды твои (Ис LXIII:2; с. 12).
Adam Clarke: Commentary on the Bible - 1831
1:8: I saw by night - The time was emblematical of the affliction under which the Jews groaned.
A man - An angel in the form of a man: supposed to have been the Lord Jesus; who seems to have appeared often in this way, as a prelude to his incarnation; see Jos 5:13; Eze 1:26; Dan 7:13; Dan 10:6. The same, probably, that appeared to Joshua with a drawn sword, as the captain of the Lord's host. Jos 5:13-15.
A red horse - An emblem of war and bloodshed.
Among the myrtle trees - This tree was an emblem of peace; intimating that all war was shortly to end. But some think these trees are emblematical of the true followers of Christ.
And behind him were there red horses - Probably pointing out the different orders of angels in the heavenly host, which are employed by Christ in the defense of his Church. The different colors may point out the gradations in power, authority, and excellence, of the angelic natures which are employed between Christ and men.
Albert Barnes: Notes on the Bible - 1834
1:8: I saw in the night - that is, that following on "the twenty-fourth day." The darkness of the night perhaps was chosen, as agreeing with the dimness of the restored condition. Night too is, Dionysius), "through the silence of the senses and of the fancy, more suited for receiving divine Rev_elations."
A man riding upon a red horse - The man is an angel of God, appearing in form of man, as Daniel says, "The man Gabriel, whom I had seen in the vision at the beginning, touched me" Dan 9:21. He is doubtless the same who appeared to Joshua in form of man, preparing thereby for the Rev_elation of God manifest in the flesh - He, before whom Joshua fell on his face and in him worshiped God, through whom also God required the same tokens of Rev_erence as He had from Moses. "Joshua lifted up his eyes, and looked, and behold there stood a man over against him with a sword drawn in his hand, who said, as Captain of the Lord's host am I come" (Jos 5:13-15. See the note on "the Angel of the Lord" in Dr. Pusey's Daniel the Prophet, pp. 519-525). He rides here, as Leader of the host who follow Him; to Him the others report, and He instructs the Angel who instructs the prophet. Red, being the color of blood, symbolizes doubtless "the vengeance of God to be inflicted on the enemies of the Jews for their sins committed against the Jews" (Dionysius), exceeding the measure of chastisement allowed by God. It probably was Michael Dan 10:13, who is entitled in Daniel, "your prince Dan 10:21, the great prince which standeth up for the children of thy people" .
And he was standing - Almost as we say, stationary, abiding in that one place. The description is repeated Zac 1:10 apparently as identifying this angel, and so he and the "angel of the Zac 1:11 Lord" are probably one.
The myrtle trees - from their fragrance and lowness, probably symbolize the Church, as at once yielding a sweet odor, and in a low estate, or lowly. The natural habits of the myrtle make it the fitter symbol.
And behind him - The relation of the Angel as their chief is represented by their following him. This is consistent with their appearing subsequently as giving report to him. The red and white horses are well-known symbols of war and glory, whence He who sits on "the white horse" Rev 6:2 in the Rev_elations, "went forth conquering and to conquer." The remaining color is somewhat uncertain. If it be ashen gray, it would correspond to the pale horse of the Rev_elations, and the union of the two colors, black and white, is calculated to be a symbol of a chequered state of things, whereas a mingled color like "chestnut" is not suggestive of any symbol.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: by night: Gen 20:3; Kg1 3:5; Job 4:13; Dan 2:19, Dan 7:2, Dan 7:13
behold: Zac 13:7; Jos 5:13; Psa 45:3, Psa 45:4; Isa 63:1-4
riding: Zac 6:2-7; Rev 6:4, Rev 19:19-21
among: Sol 2:16, Sol 6:2; Isa 41:19, Isa 55:13, Isa 57:15; Rev 2:1
speckled: or, bay, Zac 6:6, Zac 6:7
Carl Friedrich Keil and Franz Delitzsch
1:8
Zech 1:8. "I saw by night, and behold a man riding upon a red horse, and he stood among the myrtles which were in the hollow; and behind him red, speckled, and white horses. Zech 1:9. And I said, What are these, my lord? Then the angel that talked with me said to me, I will show thee what these are. Zech 1:10. And the man who stood among the myrtles answered and said, These are they whom Jehovah hath sent to go through the earth. Zech 1:11. And they answered the angel of Jehovah who stood among the myrtles, and said, We have gone through the earth, and, behold, the whole earth sits still, and at rest. Zech 1:12. Then the angel of Jehovah answered and said, Jehovah of hosts, how long wilt Thou not have compassion upon Jerusalem and the cities of Judah, with whom Thou hast been angry these seventy years? Zech 1:13. And Jehovah answered the angel that talked with me good words, comforting words. Zech 1:14. And the angel that talked with me said to me, Preach, and say, Thus saith Jehovah of hosts, I have been jealous for Jerusalem and Zion with great jealousy, Zech 1:15 and with great wrath I am angry against the nations at rest: for I had been angry for a little, but they helped for harm. Zech 1:16. Therefore thus saith Jehovah, I turn again to Jerusalem with compassion: my house shall be built in it, is the saying of Jehovah of hosts, and the measuring line shall be drawn over Jerusalem. Zech 1:17. Preach as yet, and say, Thus saith Jehovah of hosts, My cities shall yet swell over with good, and Jehovah will yet comfort Zion, and will yet choose Jerusalem." The prophet sees, during the night of the day described in Zech 1:7 (הלּילה is the accusative of duration), in an ecstatic vision, not in a dream but in a waking condition, a rider upon a red horse in a myrtle-bush, stopping in a deep hollow, and behind him a number of riders upon red, speckled, and white horses (sūsı̄m are horses with riders, and the reason why the latter are not specially mentioned is that they do not appear during the course of the vision as taking any active part, whilst the colour of their horses is the only significant feature). At the same time he also sees, in direct proximity to himself, an angel who interprets the vision, and farther off (Zech 1:11) the angel of Jehovah also standing or stopping among the myrtle-bushes, and therefore in front of the man upon a red horse, to whom the riders bring a report, that they have gone through the earth by Jehovah's command and have found the whole earth quiet and at rest; whereupon the angel of Jehovah addresses a prayer to Jehovah for pity upon Jerusalem and the cities of Judah, and receives a good consolatory answer, which the interpreting angel conveys to the prophet, and the latter publicly proclaims in Zech 1:14-17.
The rider upon the red horse is not to be identified with the angel of Jehovah, nor the latter with the angelus interpres. It is true that the identity of the rider and the angel of Jehovah, which many commentators assume, is apparently favoured by the circumstance that they are both standing among the myrtles (‛ōmēd, stood; see Zech 1:8, Zech 1:10, and Zech 1:11); but all that follows from this is that the rider stopped at the place where the angel of Jehovah was standing, i.e., in front of him, to present a report to him of the state of the earth, which he had gone through with his retinue. This very circumstance rather favours the diversity of the two, inasmuch as it is evident from this that the rider upon the red horse was simply the front one, or leader of the whole company, who is brought prominently forward as the spokesman and reporter. If the man upon the red horse had been the angel of Jehovah Himself, and the troop of horsemen had merely come to bring information to the man upon the red horse, the troop of horsemen could not have stood behind him, but would have stood either opposite to him or in front of him. And the different epithets applied to the two furnish a decisive proof that the angel of the Lord and "the angel that talked with me" are not one and the same. The angel, who gives or conveys to the prophet the interpretation of the vision, is constantly called "the angel that talked with me," not only in Zech 1:9, where it is preceded by an address on the part of the prophet to this same angel, but also in Zech 1:13 and Zech 1:14, and in the visions which follow (Zech 2:2, Zech 2:7; Zech 4:1, Zech 4:4; Zech 5:5, Zech 5:10; Zech 6:4), from which it is perfectly obvious that הדּבר בּי denotes the function which this angel performs in these visions (dibber be, signifying the speaking of God or of an angel within a man, as in Hos 1:2; Hab 2:1; Num 12:6, Num 12:8). His occupation, therefore, was to interpret the visions to the prophet, and convey the divine revelations, so that he was only an angelus interpres or collocutor. This angel appears in the other visions in company with other angels, and receives instructions from them (Zech 2:5-8); and his whole activity is restricted to the duty of conveying higher instructions to the prophet, and giving him an insight into the meaning of the visions, whereas the angel of Jehovah stands on an equality with God, being sometimes identified with Jehovah, and at other times distinguished from Him. (Compare the remarks upon this subject in the comm. on Genesis, Pent. pp. 118ff.) In the face of these facts, it is impossible to establish the identity of the two by the arguments that have been adduced in support of it. It by no means follows from Zech 1:9, where the prophet addresses the mediator as "my lord," that the words are addressed to the angel of the Lord; for neither he nor the angelus interpres has been mentioned before; and in the visions persons are frequently introduced as speaking, according to their dramatic character, without having been mentioned before, so that it is only from what they say or do that it is possible to discover who they are. Again, the circumstance that in Zech 1:12 the angel of the Lord presents a petition to the Supreme God on behalf of the covenant nation, and that according to Zech 1:13 Jehovah answers the angelus interpres in good, comforting words, does not prove that he who receives the answer must be the same person as the intercessor: for it might be stated in reply to this, as it has been by Vitringa, that Zechariah has simply omitted to mention that the answer was first of all addressed to the angel of the Lord, and that it was through him that it reached the mediating angel; or we might assume, as Hengstenberg has done, that "Jehovah addressed the answer directly to the mediating angel, because the angel of the Lord had asked the question, not for his own sake, but simply for the purpose of conveying consolation and hope through the mediator to the prophet, and through him to the nation generally."
There is no doubt that, in this vision, both the locality in which the rider upon the red horse, with his troop, and the angel of the Lord had taken up their position, and also the colour of the horses, are significant. But they are neither of them easy to interpret. Even the meaning of metsullâh is questionable. Some explain it as signifying a "shady place," from צל, a shadow; but in that case we should expect the form metsillâh. There is more authority for the assumption that metsullâh is only another form for metsūlâh, which is the reading in many codd., and which ordinarily stands for the depth of the sea, just as in Ex 15:10 tsâlal signifies to sink into the deep. The Vulgate adopts this rendering: in profundo. Here it signifies, in all probability, a deep hollow, possibly with water in it, as myrtles flourish particularly well in damp soils and by the side of rivers (see Virgil, Georg. ii. 112, iv. 124). The article in bammetsullâh defines the hollow as the one which the prophet saw in the vision, not the ravine of the fountain of Siloah, as Hofmann supposes (Weissagung u. Erfllung, i. p. 333). The hollow here is not a symbol of the power of the world, or the abyss-like power of the kingdoms of the world (Hengstenberg and M. Baumgarten), as the author of the Chaldee paraphrase in Babele evidently thought; for this cannot be proved from such passages as Zech 10:1-12 :16, Is 44:27, and Ps 107:24. In the myrtle-bushes, or myrtle grove, we have no doubt a symbol of the theocracy, or of the land of Judah as a land that was dear and lovely in the estimation of the Lord (cf. Dan 8:9; Dan 11:16), for the myrtle is a lovely ornamental plant. Hence the hollow in which the myrtle grove was situated, can only be a figurative representation of the deep degradation into which the land and people of God had fallen at that time. There is a great diversity of opinion as to the significance of the colour of the horses, although all the commentators agree that the colour is significant, as in Zech 6:2. and Rev_ 6:2., and that this is the only reason why the horses are described according to their colours, and the riders are not mentioned at all. About two of the colours there is no dispute. אדום, red, the colour of the blood; and לבן, white, brilliant white, the reflection of heavenly and divine glory (Mt 17:2; Mt 28:3; Acts 1:10), hence the symbol of a glorious victory (Rev_ 6:2). The meaning of seruqqı̄m is a disputed one. The lxx have rendered it ψαροὶ καὶ ποικίλοι, like בּרדּים אמצּים in Zech 6:3; the Itala and Vulgate, varii; the Peshito, versicolores. Hence sūsı̄m seruqqı̄m would correspond to the ἵππος χλωρός of Rev_ 6:8. The word seruqqı̄m only occurs again in the Old Testament in Is 16:8, where it is applied to the tendrils or branches of the vine, for which sōrēq (Is 5:2; Jer 2:21) or serēqâh (Gen 49:11) is used elsewhere. On the other hand, Gesenius (Thes. s.v.) and others defend the meaning red, after the Arabic ašqaru, the red horse, the fox, from šaqira, to be bright red; and Koehler understands by sūsı̄m seruqqı̄m, bright red, fire-coloured, or bay horses. But this meaning cannot be shown to be in accordance with Hebrew usage: for it is a groundless conjecture that the vine branch is called sōrēq from the dark-red grapes (Hitzig on Is 5:2); and the incorrectness of it is evident from the fact, that even the Arabic šaqira does not denote dark-red, but bright, fiery red. The Arabic translator has therefore rendered the Greek πυῤῥός by Arab. ašqaru in Song 5:9; but πυῤῥός answers to the Hebrew אדום, and the lxx have expressed sūsı̄m 'ădummı̄m by ἵπποι πυῤῥοί both here and in Zech 6:2. If we compare this with ch. Zech 6:2, where the chariots are drawn by red ('ădummı̄m, πυῤῥοί), black (shechōrı̄m, μέλανες), white (lebhânı̄m, λευκοί), and speckled (beruddı̄m, ψαροί) horses, and with Revelation 6, where the first rider has a white horse (λευκός), the second a red one (πυῥῥός), the third a black one (μέλας), the fourth a pale horse (χλωρός), there can be no further doubt that three of the colours of the horses mentioned here occur again in the two passages quoted, and that the black horse is simply added as a fourth; so that the seruqqı̄m correspond to the beruddı̄m of Zech 6:3, and the ἵππος χλωρός of Rev_ 6:8, and consequently sârōq denotes that starling kind of grey in which the black ground is mixed with white, so that it is not essentially different from bârōd, speckled, or black covered with white spots (Gen 31:10, Gen 31:12).
By comparing these passages with one another, we obtain so much as certain with regard to the meaning of the different colours, - namely, that the colours neither denote the lands and nations to which the riders had been sent, as Hvernick, Maurer, Hitzig, Ewald, and others suppose; nor the three imperial kingdoms, as Jerome, Cyril, and others have attempted to prove. For, apart from the fact that there is no foundation whatever for the combination proposed, of the red colour with the south as the place of light, or of the white with the west, the fourth quarter of the heavens would be altogether wanting. Moreover, the riders mentioned here have unquestionably gone through the earth in company, according to Zech 1:8 and Zech 1:11, or at any rate there is no intimation whatever of their having gone through the different countries separately, according to the colour of their respective horses; and, according to Zech 6:6, not only the chariot with the black horses, but that with the white horses also, goes into the land of the south. Consequently the colour of the horses can only be connected with the mission which the riders had to perform. This is confirmed by Revelation 6, inasmuch as a great sword is there given to the rider upon the red horse, to take away peace from the earth, that they may kill one another, and a crown to the rider upon the white horse, who goes forth conquering and to conquer (Rev_ 6:2), whilst the one upon the pale horse receives the name of Death, and has power given to him to slay the fourth part of the earth with sword, famine, and pestilence (Rev_ 6:8). It is true that no such effects as these are attributed to the riders in the vision before us, but this constitutes no essential difference. To the prophet's question, mâh-'ēlleh, what are these? i.e., what do they mean? the angelus interpres, whom he addresses as "my lord" ('ădōnı̄), answers, "I will show thee what these be;" whereupon the man upon the red horse, as the leader of the company, gives this reply: "These are they whom Jehovah hath sent to go through the earth;" and then proceeds to give the angel of the Lord the report of their mission, viz., "We have been through the earth, and behold all the earth sitteth still and at rest." The man's answer (vayya‛an, Zech 1:10) is not addressed to the prophet or to the angelus interpres, but to the angel of the Lord mentioned in Zech 1:11, to whom the former, with his horsemen (hence the plural, "they answered," in Zech 1:11), had given a report of the result of their mission. The verb ‛ânâh, to answer, refers not to any definite question, but to the request for an explanation contained in the conversation between the prophet and the interpreting angel. חארץ, in Zech 1:10 and Zech 1:11, is not the land of Judah, or any other land, but the earth. The answer, that the whole earth sits still and at rest (ישׁבת ושׁקטת denotes the peaceful and secure condition of a land and its inhabitants, undisturbed by any foe; cf. Zech 7:7; 1Chron 4:40, and Judg 18:27), points back to Hag 2:7-8, Hag 2:22-23. God had there announced that for a little He would shake heaven and earth, the whole world and all nations, that the nations would come and fill His temple with glory. The riders sent out by God now return and report that the earth is by no means shaken and in motion, but the whole world sits quiet and at rest. We must not, indeed, infer from this account that the riders were all sent for the simple and exclusive purpose of obtaining information concerning the state of the earth, and communicating it to the Lord. For it would have been quite superfluous and unmeaning to send out an entire troop, on horses of different colours, for this purpose alone. Their mission was rather to take an active part in the agitation of the nations, if any such existed, and guide it to the divinely appointed end, and that in the manner indicated by the colour of their horses; viz., according to Revelation 6, those upon the red horses by war and bloodshed; those upon the starling-grey, or speckled horses, by famine, pestilence, and other plagues; and lastly, those upon the white horses, by victory and the conquest of the world.
In the second year of Darius there prevailed universal peace; all the nations of the earlier Chaldaean empire were at rest, and lived in undisturbed prosperity. Only Judaea, the home of the nation of God, was still for the most part lying waste, and Jerusalem was still without walls, and exposed in the most defenceless manner to all the insults of the opponents of the Jews. Such a state of things as this necessarily tended to produce great conflicts in the minds of the more godly men, and to confirm the frivolous in their indifference towards the Lord. As long as the nations of the world enjoyed undisturbed peace, Judah could not expect any essential improvement in its condition. Even though Darius had granted permission for the building of the temple to be continued, the people were still under the bondage of the power of the world, without any prospect of the realization of the glory predicted by the earlier prophets (Jer. 31; Isaiah 40), which was to dawn upon the nation of God when redeemed from Babylon. Hence the angel of the Lord addresses the intercessory prayer to Jehovah in Zech 1:12 : How long wilt Thou not have compassion upon Jerusalem, etc.? For the very fact that the angel of the Lord, through whom Jehovah had formerly led His people and brought them into the promised land and smitten all the enemies before Israel, now appears again, contains in itself one source of consolation. His coming was a sign that Jehovah had not forsaken His people, and His intercession could not fail to remove every doubt as to the fulfilment of the divine promises. The circumstance that the angel of Jehovah addresses an intercessory prayer to Jehovah on behalf of Judah, is no more a disproof of his essential unity with Jehovah, than the intercessory prayer of Christ in John 17 is a disproof of His divinity. The words, "over which Thou hast now been angry for seventy years," do not imply that the seventy years of the Babylonian captivity predicted by Jeremiah (Jer 25:11 and Jer 29:10) were only just drawing to a close. They had already expired in the first year of the reign of Cyrus (2Chron 36:22; Ezra 1:1). At the same time, the remark made by Vitringa, Hengstenberg, and others, must not be overlooked, - namely, that these seventy years were completed twice, inasmuch as there were also (not perhaps quite, but nearly) seventy years between the destruction of Jerusalem and of the temple, and the second year of Darius. Now, since the temple was still lying in ruins in the second year of Darius, notwithstanding the command to rebuild it that had been issued by Cyrus (Hag 1:4), it might very well appear as though the troubles of the captivity would never come to an end. Under such circumstances, the longing for an end to be put to the mournful condition of Judah could not fail to become greater and greater; and the prayer, "Put an end, O Lord, put an end to all our distress," more importunate than ever.
Jehovah replied to the intercession of the angel of the Lord with good and comforting words. Debhârı̄m tōbhı̄m are words which promise good, i.e., salvation (cf. Josh 23:14; Jer 29:10). So far as they set before the people the prospect of the mitigation of their distress, they are nichummı̄m, consolations. The word nichummı̄m is a substantive, and in apposition to debhârı̄m. Instead of the form nichummı̄m, the keri has the form nichumı̄m, which is grammatically the more correct of the two, and which is written still more accurately nichūmı̄m in some of the codd. in Kennicott. The contents of these words, which are addressed to the interpreting angel either directly or through the medium of the angel of Jehovah, follow in the announcement which the latter orders the prophet to make in Zech 1:14-17. קרא (Zech 1:14) as in Is 40:6. The word of the Lord contains two things: (1) the assurance of energetic love on the part of God towards Jerusalem (Zech 1:14, Zech 1:15); and (2) the promise that this love will show itself in the restoration and prosperity of Jerusalem (Zech 1:16, Zech 1:17). קנּא, to be jealous, applied to the jealousy of love as in Joel 2:18; Num 25:11, Num 25:13, etc., is strengthened by קנאה גדולה. Observe, too, the use of the perfect קנּאתי, as distinguished from the participle קצף. The perfect is not merely used in the sense of "I have become jealous," expressing the fact that Jehovah was inspired with burning jealousy, to take Jerusalem to Himself (Koehler), but includes the thought that God has already manifested this zeal, or begun to put it in action, namely by liberating His people from exile. Zion, namely the mountain of Zion, is mentioned along with Jerusalem as being the site on which the temple stood, so that Jerusalem only comes into consideration as the capital of the kingdom. Jehovah is also angry with the self-secure and peaceful nations. The participle qōtsēph designates the wrath as lasting. Sha'ănân, quiet and careless in their confidence in their own power and prosperity, which they regard as secured for ever. The following word, אשׁר, quod, introduces the reason why God is angry, viz., because, whereas He was only a little angry with Israel, they assisted for evil. מעט refers to the duration, not to the greatness of the anger (cf. Is 54:8). עזרוּ לרעה, they helped, so that evil was the result (לרעה as in Jer 44:11), i.e., they assisted not only as the instruments of God for the chastisement of Judah, but so that harm arose from it, inasmuch as they endeavoured to destroy Israel altogether (cf. Is 47:6). It is no ground of objection to this definition of the meaning of the words, that לרעה in that case does not form an appropriate antithesis to מעט, which relates to time (Koehler); for the fact that the anger only lasted a short time, was in itself a proof that God did not intend to destroy His people. To understand עזרוּ לרעה as only referring to the prolonged oppression and captivity, does not sufficiently answer to the words. Therefore (lâkhēn, Zech 1:16), because Jehovah is jealous with love for His people, and very angry with the heathen, He has now turned with compassion towards Jerusalem. The perfect שׁבתּי is not purely prophetic, but describes the event as having already commenced, and as still continuing. This compassion will show itself in the fact that the house of God is to be built in Jerusalem, and the city itself restored, and all the obstacles to this are to be cleared out of the way. The measuring line is drawn over a city, to mark off the space it is to occupy, and the plan upon which it is to be arranged. The chethib קוה bihtehc , probably to be read קוה, is the obsolete form, which occurs again in 3Kings 7:23 and Jer 31:39, and was displaced by the contracted form קו (keri). But the compassion of God will not be restricted to this. The prophet is to proclaim still more ("cry yet," Zech 1:17, referring to the "cry" in Zech 1:14). The cities of Jehovah, i.e., of the land of the Lord, are still to overflow with good, or with prosperity. Pūts, to overflow, as in Prov 5:16; and תּפוּצנּה for תּפוּצינה (vid., Ewald, 196, c). The last two clauses round off the promise. When the Lord shall restore the temple and city, then will Zion and Jerusalem learn that He is comforting her, and has chosen her still. The last thought is repeated in Zech 2:1-13 :16 and Zech 3:2.
In this vision it is shown to the prophet, and through him to the people, that although the immediate condition of things presents no prospect of the fulfilment of the promised restoration and glorification of Israel, the Lord has nevertheless already appointed the instruments of His judgment, and sent them out to overthrow the nations of the world, that are still living at rest and in security, and to perfect His Zion. The fulfilment of this consolatory promise is neither to be transferred to the end of the present course of this world, as is supposed by Hofmann (Weiss. u. Erfll. i. 335), who refers to Zech 14:18-19 in support of this, nor to be restricted to what was done in the immediate future for the rebuilding of the temple and of the city of Jerusalem. The promise embraces the whole of the future of the kingdom of God; so that whilst the commencement of the fulfilment is to be seen in the fact that the building of the temple was finished in the sixth year of Darius, and Jerusalem itself was also restored by Nehemiah in the reign of Artaxerxes, these commencements of the fulfilment simply furnished a pledge that the glorification of the nation and kingdom of God predicted by the earlier prophets would quite as assuredly follow.
Geneva 1599
1:8 I (i) saw by night, and behold (k) a man riding upon a red horse, and he stood among the myrtle trees that [were] in the bottom; and behind him [were there] (l) red horses, speckled, and white.
(i) This vision signifies the restoration of the Church: but as yet it would not appear to man's eyes, which is here meant by the night, by the bottom, and by the myrtle trees, which are black, and give a dark shadow. Yet he compares God to a King who has his posts and messengers abroad, by whom he still works his purpose and brings his matters to pass.
(k) Who was the chief among the rest of the horsemen.
(l) These signify the various offices of God's angels, by whom God sometimes punishes, and sometimes comforts, and brings forth his works in various ways.
John Gill
1:8 I saw by night,.... Or, "that night" (m); the night of the twenty fourth of Sebat; a proper and usual time for visions; and it may denote the obscurity of the vision, as it was in some respects to the prophet; and the state of the church at this time, it being a night season with it, and in a low estate; and the care that the Lord, who is Israel's Keeper, has of them in such seasons, being in the midst of them:
and behold! this is prefixed to the vision, to denote the wonderfulness of it, and to excite attention to it; there being something in it not only amazing, but of moment and importance:
a man riding upon a red horse; not any mere "man", as Alexander on his Bucephalus, as Abarbinel interprets it; and so Arias Montanus, as Sanctius on the place observes; though the time this vision refers to, and the state of the Jews then, will not admit of such an interpretation; for at this time all the earth was still and at rest, there were no wars in it, Zech 1:11 which agrees not with the times of Alexander, and of his reign, which was wholly spent in war; and the whole world in a manner was involved in it by him; but best agrees with the times of Cyrus and Darius, after they had subdued the Babylonian monarchy: besides, the Jews were now in a very low estate, like a grove of myrtle trees in a bottom, plain, or valley; and not only surrounded and overtopped by other states and kingdoms, which were greatly superior to them; but oppressed by their enemies, who hindered them in the rebuilding of their city and temple; whereas this was not their case in the times of Alexander, when they were in better circumstances, and which were two hundred years after this; nor was he so very beneficial and serviceable to the Jews, as to be represented, in such a vision, as in the midst of them, for their relief and protection; but an angel of the Lord is here meant, as this man is expressly called, Zech 1:11 and not a created angel; for he is distinguished from the angel that talked with the prophet, Zech 1:9. The Jews, as Jerom relates, think that the Angel Michael is meant, by whom they understand a created angel; for otherwise, if they took him to be, as he is, the Son of God, the Archangel, the Head of principalities, who is, as his name signifies, like unto God, and equal to him, it would not be amiss: and it is usual for a divine Person to be called the Angel of the Lord, as was he that called to Abraham when sacrificing his son, and to Moses out of the bush; and who went before the Israelites in the wilderness, and who is called the Angel of God's presence, and the messenger and Angel of the covenant; and the ancient Jews themselves own that a divine Person is here meant; for, on quoting these words, "I saw a man", &c. they say (n), there is no man but the holy blessed God; as it is said, "the Lord is a man of war, the Lord is his name"; and though he is distinguished from the Lord of hosts, Zech 1:12, the reason of this (or otherwise it is the title of this angel also, see Hos 12:4,) is because he here appears in the form of a man; and because of his office as an intercessor and advocate for his people, Zech 1:12 a character which well agrees with Christ, who is the advocate with the Father for his saints, and whoever lives to make intercession for them, and is always heard and answered with good and comfortable words: and he is called a "man"; not that he is a mere man, or was really man when this vision was seen; but he then appeared in a human form, because he should become man, and quickly would be, as it was purposed, prophesied, and agreed he should be: and he is represented as "riding", to denote his majesty and glory as a king, or as a general of an army, in which he rode prosperously; see Ps 45:4 as also his readiness, swiftness, and haste he made to help and save his people; as the people of the Jews, in this their present time of distress, being opposed and hindered in building their city, in particular; so, in general, all his people, in whatsoever case or circumstances they may be: thus riding, when ascribed to a divine Person, is an emblem of haste and quick dispatch, to assist and relieve the distressed; see Deut 33:26 so Christ, who here appears as a man, was ready and forward, in the council and covenant of grace, to agree to become man, and be the surety of his people, and die in their place and stead, in order to save them: his frequent appearances in a human form, before his incarnation, show how willing and ready he was really to assume the human nature; and as soon as the time appointed for it was up, he tarried not; when the fulness of time was come, God sent him, and he came at once, and immediately; and as soon as possible he went about the business he came upon, took delight and pleasure in it, was constant at it till he had finished it; and even his sufferings and death, which were disagreeable to nature, considered in themselves, were wished and longed for, and cheerfully submitted to by him: and he is quick in all his motions to help his people in all their times of need; nor can any difficulties prevent him giving an early and speedy relief; he comes to them leaping on the mountains, and skipping on the hills; and at the last day he will come quickly to put them into the possession of salvation he has wrought out for them; and will be a swift witness for them, and against wicked men that hate them, and oppose them: and he is upon a "red horse", signifying either his incarnation, and his bloody sufferings and death; and his taking peace from the earth when on it, not intentionally, but eventually, through the wickedness of men; see Rev_ 6:4 or his indignation against his enemies, and his wrath and vengeance upon them, and the destruction of them; and may have a particular reference to those who opposed the building of the temple; see Is 63:1,
and he stood among the myrtle trees which were in the bottom: by the "myrtle trees" may be meant the Israelites, as Kimchi interprets it; and that either as in Babylon, which he supposes is designed by "the bottom"; agreeably to the Targum, which paraphrases the words, "and he stood among the myrtle trees which are in Babylon"; or rather, as now returned to their own land; and so may denote the low estate and condition in which they were when they began to rebuild the temple, being feeble, and opposed by their enemies, mightier than they; but yet, inasmuch as the Lord was in the midst of them, they had encouragement to go on in the work, as is suggested in Hag 2:3, though the saints and people of God in general may be here meant by the "myrtle trees"; and the ancient Jews (o) interpret them of the righteous, saying, there are no myrtle trees but the righteous; and give this as a reason why Esther was called Hadassah, Esther 2:7 which signifies a myrtle tree, because this is the name of the righteous (p); and these may fitly be compared to such trees for their goodliness and beauty to look at, for their sweet and fragrant smell, for their verdure and greenness, and for their flourishing in valleys and watery places (q), signified here by "the bottom"; all which is true of the saints, who are pleasant plants, comely through Christ's comeliness; whose graces, when in exercise, send forth a sweet smell; whose prayers are odours, and whose good works are acceptable, being done in faith; whose leaves never wither, and who flourish much, being planted by the river of divine love; and in whom the grace of God ever remains, and they persevere in grace to the end: these may be said to be "in the bottom"; or in a low estate; not only before conversion, but after; when corruptions prevail, temptations are strong, grace is weak; God hides his face, Christ is absent, and the Spirit withdraws his influences; and so it is true of the church in general, when under persecution, or pestered with false teachers, and when the life and power of religion are almost gone; and yet even then Christ stands in the midst of them, to sympathize with them, and as ready to help and assist them, to deliver them out of their troubles, to protect them from their enemies, and to restore them to their former state and condition. A grove of myrtle trees in a plain, in which they delight, being dark and shady, is thought by some to be an emblem of this world, in which there is a mixture of good and bad men; and of the care of Providence over human affairs, consulting the good of man, especially the raising up of the church of God out of a low estate by Christ, and his apostles, and other ministers of the word, performing their offices, according to the different abilities and gifts God has bestowed upon them (r):
and behind him were there red horses, speckled and white; that is, with riders on them. Some (s) Jewish writers interpret this vision of the four kingdoms; and understand by the red horse with the man upon it, in the former clause, the Babylonian monarchy, of which Nebuchadnezzar was the head; and, by these three sorts here, the Medes, Greeks, and Romans, by inverting the order of them; they interpreting the white horses with the riders on them of the Medes and Persians; who were kind to the Jews, and under whom they were dismissed from their captivity, and their temple rebuilt: the speckled, or those of different colours, the Macedonians or Grecians; some of which were friends, and kind and benevolent to the Jews; and others cruel persecutors of them; and the red, the Romans, who were bloody, and slew multitudes of them, and destroyed their city and temple: but others, as Jerom observes, who relates the above sense, keep the order of the text, and explain the particulars of it thus; the red horse on which the man rode, and the red horses behind him, of the Assyrians and Chaldeans, who were sanguine; the one carried away the ten tribes under Shalmaneser; and the other the two tribes of Judah and Benjamin, burning the city of Jerusalem, and laying waste the temple; the speckled, or those of various colours, the Medes and Persians; some of whom were mild and gentle, as Cyrus, and Darius the son of Hystaspes, and Ahasuerus, whom the Greeks call Artaxerxes, under whom was the history of Esther; and others were cruel, as Cambyses, &c.: those who think that Alexander the great is meant on the red horse suppose that those that succeeded him are meant by the other horses of various colours; namely, the Lagidae and the Seleucidae, or the kings of Egypt and Syria, who were sometimes very fierce and furious, and sometimes very friendly to the Jews; at least different kings, and at different times: but it seems better to interpret them of saints, the godly and faithful followers of Christ; not only the godly among the Jews, who were made as his goodly horse in the battle, Zech 10:3 but the church and people of God in general, who are compared to a company of horses in Pharaoh's chariot, Song 1:9, for their strength, courage, serviceableness, and the value Christ has them: thus, as he is elsewhere represented as riding on a white horse, under the Gospel dispensation, as the general of an army, and mighty conqueror; so the armies of heaven that follow him on white horses, and clothed in white, are the called, and faithful, and chosen, Rev_ 17:14 and some of these being described by red horses, with riders on them, may signify, such who have been called to shed their blood, and lay down their lives, for Christ and his Gospel, and their profession of it, even the martyrs of Jesus; and others by speckled horses, or of various colours, may intend such professors of religion, who, though not called to die for Christ, yet suffer persecution in various ways, both by reproach and affliction; and whose lives may be a chequered work of comforts and troubles, of prosperity and adversity: and others by white horses may point at such who are not only clothed with fine linen, clean and white, the righteousness of the saints; and who are more than conquerors through Christ, who has loved them, which are characters common to all saints; but who enjoy a great deal of liberty, peace, and prosperity, all their days. Some (t) restrain this to the apostles of Christ, and succeeding ministers of the word; and observe, that as horses carry men and other things into the various parts of the world, so the ministers of the Gospel bear the name of Christ, and carry his Gospel into the whole world; and as horses do not go into any part of it of themselves, but as they are directed by their masters, so the Gospel ministers are sent under the direction of Christ, some here, and some there; and as horses going through towns and villages are mostly annoyed by the barking of dogs, which yet they regard not, so as to stop their speed; thus likewise faithful preachers are followed with the calumnies of wicked men, with their scoffs and jeers, reproaches and persecutions; but none of these things move them, or cause them to desist from their work; and as Christ the Son of God stood among these horses, so he is, and has promised to be, with his ministering servants unto the end of the world; and as they are like horses, docile and laborious, so the various colours of these may have respect to them; some of whom are called to resist even unto blood; and others to various trials; as well as they have different gifts, and are of different usefulness, and all of them at last victorious over their enemies; and are under Christ their Head, and are ready to do his will in whatsoever he directs them; though the more commonly received opinion is, that angels are designed, and as it seems from Zech 1:10 compared with Zech 6:1 see also 4Kings 2:11 signified by horses, for their strength, courage, swiftness, serviceableness, and disposition for war; and these different colours may represent the different state and condition of the nations with whom they were concerned, and to whom they were sent, as cruel or kind, to the people of God; and their different employments and services, both to help the saints, and render vengeance to their enemies; and the various offices they perform, with respect to Christ and his people, in things temporal and spiritual; and the place and situation of these horses being "behind" Christ may denote his superiority over them: he is superior to all monarchs and monarchies, kingdoms and states; he is King of kings, and Lord of lords; the kingdoms of this world are his, and he is the Governor among the nations; they are all behind and under him, and disposed of by him at his pleasure; and he can restrain them, when he thinks fit, from doing any harm to his people: he is superior to all men, even the best and greatest; he is the Head of the church, and King of saints; and it is their business, and even their honour and privilege, to follow him whithersoever he goes: and he is superior to angels, has a more excellent name and nature than they, is the Creator and Maker of them, and is worshipped by them; and even, as Mediator, is in a greater office, and in a higher place, at the right hand of God, than they are; they are at his beck and command, and at hand to be sent forth on all occasions to do his business, to minister for him, and to his people; they are his servants, and devoted to his service, and are ready to do his pleasure.
(m) "hac nocte", Drusius. (n) T. Bab. Sanhedrin, fol. 93. 1. Pesikta Rabbati apud Yalkut Simeoni, par. 2. fol. 85. 4. (o) T. Bab. Sanhedrin, fol. 93. 1. (p) T. Bab. Megilla, fol. 13. 1. (q) "----Et amantes littora myrtos." Virgil. Georgic. l. 4. (r) Vid. Levin. Lemnii Herb. Bibl. Explicat. c. 39. p. 108. (s) In Abendana, Not. in Miclol Yophi in loc. (t) Vid. Frantzii Hist. Animal. Sacr. par. 1. c. 12. p. 130, 131.
John Wesley
1:8 A man - Christ Jesus in the shape of a man. Riding - In a posture of readiness. A red horse - This colour is a symbol of his coming to avenge himself on his enemies. The myrtle - trees - He posted himself in a convenient place to observe and be ready, among verdant, fragrant trees, emblems of the saints of God. In the bottom - This bottom or valley in which the myrtles grew, is an emblem of the church in a low, afflicted state. Behind him - Christ was, as becomes a captain, at the head, the rest, as his soldiers, are behind attending on him. Red horses - Horses and horsemen, and those are angels, Zech 1:10. And the colour of these horses is red, probably denoting the bloody condition of states and kingdoms, by wars one against another when God punisheth his church, or when he avengeth himself. Speckled - Of a mixt colour; perhaps an emblem of affairs, not all dark, nor all light, such as those during the last seventy prophetic weeks. White - An emblem of the best days of the church.
Robert Jamieson, A. R. Fausset and David Brown
1:8 by night--The Jews begin their day with sunset; therefore the night which preceded the twenty-fourth day of the month is meant (Zech 1:7).
a man--Jehovah, the second person of the Trinity, manifested in man's form, an earnest of the incarnation; called the "angel of Jehovah" (Zech 1:11-12), "Jehovah the angel of the covenant" (Mal 3:1; compare Gen 16:7 with Zech 1:13; Gen 22:11 with Zech 1:12; Ex 3:2 with Zech 1:4). Being at once divine and human, He must be God and man in one person.
riding--implying swiftness in executing God's will in His providence; hastening to help His people.
red horse--the color that represents bloodshed: implying vengeance to be inflicted on the foes of Israel (compare 4Kings 3:22; Is 63:1-2; Rev_ 6:4); also fiery zeal.
among the myrtle trees--symbol of the Jewish Church: not a stately cedar, but a lowly, though fragrant, myrtle. It was its depressed state that caused the Jews to despond; this vision is designed to cheer them with better hopes. The uncreated angel of Jehovah's presence standing (as His abiding place, Ps 132:14) among them, is a guarantee for her safety, lowly though she now be.
in the bottom--in a low place or bottom of a river; alluding to Babylon near the rivers Euphrates and Tigris, the scene of Judah's captivity. The myrtle delights in low places and the banks of waters [PEMBELLUS]. MAURER translates, from a different root, "in a shady place."
red horses--that is, horsemen mounted on red horses; Zech 1:10-11, confirm this view.
speckled . . . white--The "white" implies triumph and victory for Judah; "speckled" (from a root "to intertwine"), a combination of the two colors white and red (bay [MOORE]), implies a state of things mixed, partly prosperous, partly otherwise [HENDERSON]; or, the connection of the wrath (answering to the "red") about to fall on the Jews' foes, and triumph (answering to the "white") to the Jews themselves in God's arrangements for His people [MOORE]. Some angels ("the red horses") exercised offices of vengeance; others ("the white"), those of joy; others ("the speckled"), those of a mixed character (compare Zech 6:2-3). God has ministers of every kind for promoting the interests of His Church.
1:91:9: Եւ ասեմ. Զի՞նչ են դոքա Տէր։ Եւ ասէ ցիս հրեշտակն՝ որ խօսէր յիս. Ե՛ս ցուցից քեզ զինչ են դոքա[10794]։ [10794] Ոսկան. Դոքա Տէր իմ... որ խօսէր ցիս. եւ ցուցից։
9 Ես ասացի. «Ի՞նչ են դրանք Տէ՛ր»: Եւ Հրեշտակը, որ խօսում էր ինձ հետ, ասաց. «Ես քեզ ցոյց կը տամ, թէ ինչ են դրանք»:
9 Ըսի. «Ասոնք ի՞նչ են, ո՛վ Տէր իմ»։ Ինծի հետ խօսող հրեշտակը ինծի ըսաւ. «Ասոնց ինչ ըլլալը քեզի պիտի ցուցնեմ»։
Եւ ասեմ. Զի՞նչ են դոքա, Տէր: Եւ ասէ ցիս հրեշտակն` որ խօսէր յիս. Ես ցուցից քեզ զինչ են դոքա:

1:9: Եւ ասեմ. Զի՞նչ են դոքա Տէր։ Եւ ասէ ցիս հրեշտակն՝ որ խօսէր յիս. Ե՛ս ցուցից քեզ զինչ են դոքա[10794]։
[10794] Ոսկան. Դոքա Տէր իմ... որ խօսէր ցիս. եւ ցուցից։
9 Ես ասացի. «Ի՞նչ են դրանք Տէ՛ր»: Եւ Հրեշտակը, որ խօսում էր ինձ հետ, ասաց. «Ես քեզ ցոյց կը տամ, թէ ինչ են դրանք»:
9 Ըսի. «Ասոնք ի՞նչ են, ո՛վ Տէր իմ»։ Ինծի հետ խօսող հրեշտակը ինծի ըսաւ. «Ասոնց ինչ ըլլալը քեզի պիտի ցուցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 и сказал я: кто они, господин мой? И сказал мне Ангел, говоривший со мною: я покажу тебе, кто они.
1:9 καὶ και and; even εἶπα επω say; speak τί τις.1 who?; what? οὗτοι ουτος this; he κύριε κυριος lord; master καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ὁ ο the ἄγγελος αγγελος messenger ὁ ο the λαλῶν λαλεω talk; speak ἐν εν in ἐμοί εμοι me ἐγὼ εγω I δείξω δεικνυω show σοι σοι you τί τις.1 who?; what? ἐστιν ειμι be ταῦτα ουτος this; he
1:9 וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say מָה־ mā- מָה what אֵ֣לֶּה ʔˈēlleh אֵלֶּה these אֲדֹנִ֑י ʔᵃḏōnˈî אָדֹון lord וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to הַ ha הַ the מַּלְאָךְ֙ mmalʔāḵ מַלְאָךְ messenger הַ ha הַ the דֹּבֵ֣ר ddōvˈēr דבר speak בִּ֔י bˈî בְּ in אֲנִ֥י ʔᵃnˌî אֲנִי i אַרְאֶ֖ךָּ ʔarʔˌekkā ראה see מָה־ mā- מָה what הֵ֥מָּה hˌēmmā הֵמָּה they אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
1:9. et dixi quid sunt isti domine mi et dixit ad me angelus qui loquebatur in me ego ostendam tibi quid sint haecAnd I said: What are these, my lord? and the angel that spoke in me, said to me: I will shew thee what these are:
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.
1:9. And I said, “What are these, my lord?” And the angel, who was speaking with me, said to me, “I will reveal to you what these are.”
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].
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:

1:9 и сказал я: кто они, господин мой? И сказал мне Ангел, говоривший со мною: я покажу тебе, кто они.
1:9
καὶ και and; even
εἶπα επω say; speak
τί τις.1 who?; what?
οὗτοι ουτος this; he
κύριε κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
ο the
ἄγγελος αγγελος messenger
ο the
λαλῶν λαλεω talk; speak
ἐν εν in
ἐμοί εμοι me
ἐγὼ εγω I
δείξω δεικνυω show
σοι σοι you
τί τις.1 who?; what?
ἐστιν ειμι be
ταῦτα ουτος this; he
1:9
וָ וְ and
אֹמַ֖ר ʔōmˌar אמר say
מָה־ mā- מָה what
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
אֲדֹנִ֑י ʔᵃḏōnˈî אָדֹון lord
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
הַ ha הַ the
מַּלְאָךְ֙ mmalʔāḵ מַלְאָךְ messenger
הַ ha הַ the
דֹּבֵ֣ר ddōvˈēr דבר speak
בִּ֔י bˈî בְּ in
אֲנִ֥י ʔᵃnˌî אֲנִי i
אַרְאֶ֖ךָּ ʔarʔˌekkā ראה see
מָה־ mā- מָה what
הֵ֥מָּה hˌēmmā הֵמָּה they
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
1:9. et dixi quid sunt isti domine mi et dixit ad me angelus qui loquebatur in me ego ostendam tibi quid sint haec
And I said: What are these, my lord? and the angel that spoke in me, said to me: I will shew thee what these are:
1:9. And I said, “What are these, my lord?” And the angel, who was speaking with me, said to me, “I will reveal to you what these are.”
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].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:9: 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, Zac 1:13.
Albert Barnes: Notes on the Bible - 1834
1:9: 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 (Zac 1:13-14, Zac 1:19, (Zac 2:2 Hebrew) Zac 2:3; (7) Zac 4:1, Zac 4:4-5; Zac 5:5, Zac 5:10; Zac 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."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: what: Zac 1:19, Zac 4:4, Zac 4:11, Zac 6:4; Dan 7:16, Dan 8:15; Rev 7:13, Rev 7:14
the angel: Zac 2:3, Zac 4:5, Zac 5:5, Zac 6:4, Zac 6:5; Gen 31:11; Dan 8:16, Dan 9:22, Dan 9:23, Dan 10:11-14; Rev 17:1-7, Rev 19:9, Rev 19:10, Rev 22:8-16
John Gill
1:9 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?
And the angel that talked with me; who seems to be different from the Angel of the Lord, the man among the myrtle trees, Zech 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 Wesley
1:9 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.
Robert Jamieson, A. R. Fausset and David Brown
1:9 the angel that talked with me--not the "man upon the red horse," as is evident from Zech 1:10, where he (the Divine Angel) is distinguished from the "angel that talked with me" (the phrase used of him, Zech 1:13-14; Zech 2:3; Zech 4:1, Zech 4:4-5; Zech 5:5, Zech 5:10; Zech 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.
1:101:10: Պատասխանի ետ այրն որ կայր ՚ի մէջ լերանցն՝ եւ ասէ ցիս. Դոքա՛ են զորս առաքեաց Տէր շրջել ընդ երկիր։
10 Պատասխանեց այն մարդը, որ կանգնած էր լեռների միջեւ, եւ ասաց ինձ. «Դրանք այն են, որոնց Տէրն ուղարկեց՝ շրջելու երկրում»:
10 Իսկ մրտենիներուն մէջ կայնող մարդը պատասխան տուաւ ու ըսաւ. «Ասոնք անոնք են՝ որոնք Տէրը ղրկեց երկիրը պտըտելու համար»։
Պատասխանի ետ այրն որ կայր ի մէջ [7]լերանցն` եւ ասէ ցիս``. Դոքա են զորս առաքեաց Տէր շրջել ընդ երկիր:

1:10: Պատասխանի ետ այրն որ կայր ՚ի մէջ լերանցն՝ եւ ասէ ցիս. Դոքա՛ են զորս առաքեաց Տէր շրջել ընդ երկիր։
10 Պատասխանեց այն մարդը, որ կանգնած էր լեռների միջեւ, եւ ասաց ինձ. «Դրանք այն են, որոնց Տէրն ուղարկեց՝ շրջելու երկրում»:
10 Իսկ մրտենիներուն մէջ կայնող մարդը պատասխան տուաւ ու ըսաւ. «Ասոնք անոնք են՝ որոնք Տէրը ղրկեց երկիրը պտըտելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 И отвечал муж, который стоял между миртами, и сказал: это те, которых Господь послал обойти землю.
1:10 καὶ και and; even ἀπεκρίθη αποκρινομαι respond ὁ ο the ἀνὴρ ανηρ man; husband ὁ ο the ἐφεστηκὼς εφιστημι stand over / by; get attention ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ὀρέων ορος mountain; mount καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me οὗτοί ουτος this; he εἰσιν ειμι be οὓς ος who; what ἐξαπέσταλκεν εξαποστελλω send forth κύριος κυριος lord; master τοῦ ο the περιοδεῦσαι περιοδευω the γῆν γη earth; land
1:10 וַ wa וְ and יַּ֗עַן yyˈaʕan ענה answer הָ hā הַ the אִ֛ישׁ ʔˈîš אִישׁ man הָ hā הַ the עֹמֵ֥ד ʕōmˌēḏ עמד stand בֵּין־ bên- בַּיִן interval הַ ha הַ the הַדַסִּ֖ים haḏassˌîm הֲדַס myrtle וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אֵ֚לֶּה ˈʔēlleh אֵלֶּה these אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׁלַ֣ח šālˈaḥ שׁלח send יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to הִתְהַלֵּ֖ךְ hiṯhallˌēḵ הלך walk בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:10. et respondit vir qui stabat inter myrteta et dixit isti sunt quos misit Dominus ut perambularent terramAnd the man that stood among the myrtle trees answered, and said: These are they, whom the Lord hath sent to walk through the earth.
10. 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.
1:10. And the man that stood among the myrtle trees answered and said, “These are they, whom the Lord has sent in order to walk through the earth.”
1:10. 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 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:

1:10 И отвечал муж, который стоял между миртами, и сказал: это те, которых Господь послал обойти землю.
1:10
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
ο the
ἀνὴρ ανηρ man; husband
ο the
ἐφεστηκὼς εφιστημι stand over / by; get attention
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ὀρέων ορος mountain; mount
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
οὗτοί ουτος this; he
εἰσιν ειμι be
οὓς ος who; what
ἐξαπέσταλκεν εξαποστελλω send forth
κύριος κυριος lord; master
τοῦ ο the
περιοδεῦσαι περιοδευω the
γῆν γη earth; land
1:10
וַ wa וְ and
יַּ֗עַן yyˈaʕan ענה answer
הָ הַ the
אִ֛ישׁ ʔˈîš אִישׁ man
הָ הַ the
עֹמֵ֥ד ʕōmˌēḏ עמד stand
בֵּין־ bên- בַּיִן interval
הַ ha הַ the
הַדַסִּ֖ים haḏassˌîm הֲדַס myrtle
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אֵ֚לֶּה ˈʔēlleh אֵלֶּה these
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁלַ֣ח šālˈaḥ שׁלח send
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
הִתְהַלֵּ֖ךְ hiṯhallˌēḵ הלך walk
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:10. et respondit vir qui stabat inter myrteta et dixit isti sunt quos misit Dominus ut perambularent terram
And the man that stood among the myrtle trees answered, and said: These are they, whom the Lord hath sent to walk through the earth.
1:10. And the man that stood among the myrtle trees answered and said, “These are they, whom the Lord has sent in order to walk through the earth.”
1:10. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:10: The man that stood among the myrtle trees - The angel of the Covenant, as above, Zac 1:11.
Whom the Lord hath sent - Who are constituted guardians of the land.
Albert Barnes: Notes on the Bible - 1834
1:10: And the man answered - To the question addressed to the attendant-angel. He himself took the word.
These are they whom the Lord sent to walk up and down - Satan says of himself that he came "from going to and fro in the earth and from walking up and down in it" Job 2:2. As he for evil, so these for good. Their office was not a specific or passing duty, as when God sent His angels with some special commission, such as those recorded in Holy Scripture. It was a continuous conversation with the affairs of people, a minute course of visiting, inspecting our human deeds and ways, a part of the "wonderful order" , in which God has "ordained and constituted the services of angels and men." Nor is it said that the angels were limited, each to his own special province, as we learn through Daniel, that certain great angels, princes among them, had the charge of empires or nations, even of the pagan . These angels had apparently only the office of inspecting and reporting to angels of a higher order, themselves a subordinate order in the heavenly Hierarchy. Nor are they spoken of, as executing any judgments of God, or as pacifying the earth; they may have been so employed; but they are only said to have reported the state in which they found it.
These answered the unexpressed inquiry of the angel of the Lord, as he had answered the unuttered question of the angel, attendant on Zechariah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: the man: Zac 1:8, Zac 1:11, Zac 13:7; Gen 32:24-31; Hos 12:3-5
These: Zac 1:11, Zac 4:10, Zac 6:5-8; Job 2:1, Job 2:2; Psa 103:20, Psa 103:21; Eze 1:5-14; Heb 1:14
John Gill
1:10 And the man that stood among the myrtle trees answered and said,.... And so prevented the angel from giving the account he was about to give; and who was more capable of it, and which to do was great condescension in him, and was doing the prophet a singular honour:
these are they whom the Lord hath sent to walk to and fro through the earth; which is a description of the angels, the ministering spirits sent forth by God to take their tour throughout the earth; not to do mischief, as Satan does; but to do good to kingdoms, nations, and men in general, and to the heirs of salvation in particular; for which they are commissioned and empowered of God; see Heb 1:14.
John Wesley
1:10 These - Horsemen, are angels, who are ministers of the Divine Providence in the government of the world.
Robert Jamieson, A. R. Fausset and David Brown
1:10 answered--The "angel of the covenant" here gives the reply instead of the interpreting angel, to imply that all communications through the interpreting angel come from Him as their source.
Lord hath sent to walk to and fro through the earth--If "Satan walks to and fro in the earth" (implying restless activity) on errands of mischief to God's people (Job 1:7), the Lord sends other angels to "walk to and fro" with unceasing activity everywhere to counterwork Satan's designs, and to defend His people (Ps 34:7; Ps 91:11; Ps 103:20-21; Heb 1:14).
1:111:11: Պատասխանի ետուն հրեշտակին Տեառն՝ որ կայր ՚ի մէջ լերանցն՝ եւ ասեն. Շրջեցա՛ք ընդ ամենայն երկիր. եւ ահա ամենայն երկիր բնակեալ եւ դադարեալ է։
11 Սրանք պատասխան տուեցին Տիրոջ Հրեշտակին, որ կանգնած էր լեռների միջեւ, եւ ասացին. «Շրջեցինք ամբողջ երկիրը, եւ ահա երկիրն ամբողջ բնակեցուած է եւ հանդարտ»:
11 Անոնք մրտենիներուն մէջ կայնող Տէրոջը հրեշտակին պատասխան տուին ու ըսին. «Երկիրը պտըտեցանք ու տեսանք թէ բոլոր երկիրը հանդարտ կեցեր է»։
Պատասխանի ետուն հրեշտակին Տեառն` որ կայր ի մէջ [8]լերանցն, եւ ասեն. Շրջեցաք ընդ ամենայն երկիր, եւ ահա ամենայն երկիր բնակեալ եւ դադարեալ է:

1:11: Պատասխանի ետուն հրեշտակին Տեառն՝ որ կայր ՚ի մէջ լերանցն՝ եւ ասեն. Շրջեցա՛ք ընդ ամենայն երկիր. եւ ահա ամենայն երկիր բնակեալ եւ դադարեալ է։
11 Սրանք պատասխան տուեցին Տիրոջ Հրեշտակին, որ կանգնած էր լեռների միջեւ, եւ ասացին. «Շրջեցինք ամբողջ երկիրը, եւ ահա երկիրն ամբողջ բնակեցուած է եւ հանդարտ»:
11 Անոնք մրտենիներուն մէջ կայնող Տէրոջը հրեշտակին պատասխան տուին ու ըսին. «Երկիրը պտըտեցանք ու տեսանք թէ բոլոր երկիրը հանդարտ կեցեր է»։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 И они отвечали Ангелу Господню, стоявшему между миртами, и сказали: обошли мы землю, и вот, вся земля населена и спокойна.
1:11 καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond τῷ ο the ἀγγέλῳ αγγελος messenger κυρίου κυριος lord; master τῷ ο the ἐφεστῶτι εφιστημι stand over / by; get attention ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ὀρέων ορος mountain; mount καὶ και and; even εἶπον επω say; speak περιωδεύκαμεν περιοδευω all; every τὴν ο the γῆν γη earth; land καὶ και and; even ἰδοὺ ιδου see!; here I am πᾶσα πας all; every ἡ ο the γῆ γη earth; land κατοικεῖται κατοικεω settle καὶ και and; even ἡσυχάζει ησυχαζω tranquil; keep quiet
1:11 וַֽ wˈa וְ and יַּעֲנ֞וּ yyaʕᵃnˈû ענה answer אֶת־ ʔeṯ- אֵת [object marker] מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הָֽ hˈā הַ the עֹמֵד֙ ʕōmˌēḏ עמד stand בֵּ֣ין bˈên בַּיִן interval הַ ha הַ the הֲדַסִּ֔ים hᵃḏassˈîm הֲדַס myrtle וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say הִתְהַלַּ֣כְנוּ hiṯhallˈaḵnû הלך walk בָ vā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth יֹשֶׁ֥בֶת yōšˌeveṯ ישׁב sit וְ wᵊ וְ and שֹׁקָֽטֶת׃ šōqˈāṭeṯ שׁקט be at peace
1:11. et responderunt angelo Domini qui stabat inter myrteta et dixerunt perambulavimus terram et ecce omnis terra habitatur et quiescitAnd they answered the angel of the Lord, that stood among the myrtle trees, and said: We have walked through the earth, and behold all the earth is inhabited, and is at rest.
11. 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.
1:11. And those who stood among the myrtle trees answered the angel of the Lord, and they said, “We have walked through the earth, and behold, all the earth is inhabited and is at rest.”
1:11. 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.
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:

1:11 И они отвечали Ангелу Господню, стоявшему между миртами, и сказали: обошли мы землю, и вот, вся земля населена и спокойна.
1:11
καὶ και and; even
ἀπεκρίθησαν αποκρινομαι respond
τῷ ο the
ἀγγέλῳ αγγελος messenger
κυρίου κυριος lord; master
τῷ ο the
ἐφεστῶτι εφιστημι stand over / by; get attention
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ὀρέων ορος mountain; mount
καὶ και and; even
εἶπον επω say; speak
περιωδεύκαμεν περιοδευω all; every
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἰδοὺ ιδου see!; here I am
πᾶσα πας all; every
ο the
γῆ γη earth; land
κατοικεῖται κατοικεω settle
καὶ και and; even
ἡσυχάζει ησυχαζω tranquil; keep quiet
1:11
וַֽ wˈa וְ and
יַּעֲנ֞וּ yyaʕᵃnˈû ענה answer
אֶת־ ʔeṯ- אֵת [object marker]
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הָֽ hˈā הַ the
עֹמֵד֙ ʕōmˌēḏ עמד stand
בֵּ֣ין bˈên בַּיִן interval
הַ ha הַ the
הֲדַסִּ֔ים hᵃḏassˈîm הֲדַס myrtle
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
הִתְהַלַּ֣כְנוּ hiṯhallˈaḵnû הלך walk
בָ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
כָל־ ḵol- כֹּל whole
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
יֹשֶׁ֥בֶת yōšˌeveṯ ישׁב sit
וְ wᵊ וְ and
שֹׁקָֽטֶת׃ šōqˈāṭeṯ שׁקט be at peace
1:11. et responderunt angelo Domini qui stabat inter myrteta et dixerunt perambulavimus terram et ecce omnis terra habitatur et quiescit
And they answered the angel of the Lord, that stood among the myrtle trees, and said: We have walked through the earth, and behold all the earth is inhabited, and is at rest.
1:11. And those who stood among the myrtle trees answered the angel of the Lord, and they said, “We have walked through the earth, and behold, all the earth is inhabited and is at rest.”
1:11. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Донесение небесных сил, олицетворенных под видом коней, успокоительно и утешительно по своему содержанию вообще, но не для данных обстоятельств. Спокойствие и благоденствие языческих народов исключало возможность мира и благополучия для избранного народа.
Adam Clarke: Commentary on the Bible - 1831
1:11: All the earth sitteth still, and is at rest - There is general peace through the Persian empire, and other states connected with Judea; but the Jews are still in affliction; their city is not yet restored, nor their temple built.
Albert Barnes: Notes on the Bible - 1834
1:11: Sitteth still and is at rest - At rest, as the word seems to express, from its accustomed state of tumult and war. Wars, although soon to break out again, were in the second year of Darius for the time suspended. The rest, in which the world was, suggests the contrast of the yet continuing unrest allotted to the people of God. Such rest had been promised to Israel, on its return from the captivity, but had not yet been fulfilled. Through the hostility of the Samaritans the building of the temple had been hindered and was just recommenced; the wall of Jerusalem was yet broken down Neh 1:3; its fire-burned gates not restored; itself was a waste Neh 2:3; its houses unbuilt Neh 7:4. This gives occasion to the intercession "of the Angel of the Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: they answered: Zac 1:8, Zac 1:10; Psa 68:17, Psa 103:20, Psa 103:21; Mat 13:41, Mat 13:49, Mat 24:30, Mat 24:31, Mat 25:31; Th2 1:7; Rev 1:1
We: Zac 6:7; Dan 10:20
is: Zac 1:15; Th1 5:3
John Gill
1:11 And they answered the Angel of the Lord, that stood among the myrtle trees, and said,.... That is, the ministering angels, signified by the red horses, speckled, and white, replied to what the Angel of the Lord had said concerning them; or rather agreed to and confirmed his account of them; or else gave up the account of their tour through the earth, with their observations upon the state of it:
We have walked to and fro through the earth; according to their mission and commission:
and, behold, all the earth sitteth still, and is at rest; was free from wars, as it was in the reign of Darius; though the people of the Jews were infested with enemies, who gave them trouble, and hindered all they could the rebuilding of the temple; wherefore it follows:
John Wesley
1:11 Is at rest - All men sit still to take their ease. All is peaceable. This was the state of the empire which at that time ruled all.
Robert Jamieson, A. R. Fausset and David Brown
1:11 The attendant angels report to the Lord of angels, "the earth . . . is at rest." The flourishing state of the heathen "earth," while Judah was desolate and its temple not yet restored, is the powerful plea in the Divine Angel's intercession with God the Father in Zech 1:12. When Judah was depressed to the lowest point, and the heathen elated to the highest, it was time for Jehovah to work for His people.
sitteth still--dwells surely.
1:121:12: Պատասխանի ետ հրեշտակն՝ եւ ասէ. Տէր ամենակալ, մինչեւ ցե՞րբ ոչ ողորմեսցիս ՚ի վերայ Երուսաղեմի եւ քաղաքացն Յուդայ, զորս անտե՛ս արարեր այս եւթանասո՛ւն երորդ ամ[10795]։ [10795] Ոմանք. Ոչ ողորմիս ՚ի վերայ... այս եւթանասներորդ ամ։ Ուր Ոսկան յաւելու. ամ է։
12 Պատասխանեց Հրեշտակը եւ ասաց. «Տէ՛ր Ամենակալ, մինչեւ ե՞րբ չես ողորմելու Երուսաղէմին եւ Յուդայի երկրի քաղաքներին, որոնց այս եօթանասուն տարի է, ինչ անտես ես արել»:
12 Տէրոջը հրեշտակը ըսաւ. «Ո՛վ զօրքերու Տէր, մինչեւ ե՞րբ պիտի չողորմիս Երուսաղէմի եւ Յուդայի քաղաքներուն, որոնց եօթանասուն տարիէ ի վեր բարկացած ես»։
Պատասխանի ետ [9]հրեշտակն եւ ասէ. Տէր ամենակալ, մինչեւ ցե՞րբ ոչ ողորմեսցիս ի վերայ Երուսաղեմի եւ քաղաքացն Յուդայ, [10]զորս անտես արարեր այս եւթանասներորդ`` ամ:

1:12: Պատասխանի ետ հրեշտակն՝ եւ ասէ. Տէր ամենակալ, մինչեւ ցե՞րբ ոչ ողորմեսցիս ՚ի վերայ Երուսաղեմի եւ քաղաքացն Յուդայ, զորս անտե՛ս արարեր այս եւթանասո՛ւն երորդ ամ[10795]։
[10795] Ոմանք. Ոչ ողորմիս ՚ի վերայ... այս եւթանասներորդ ամ։ Ուր Ոսկան յաւելու. ամ է։
12 Պատասխանեց Հրեշտակը եւ ասաց. «Տէ՛ր Ամենակալ, մինչեւ ե՞րբ չես ողորմելու Երուսաղէմին եւ Յուդայի երկրի քաղաքներին, որոնց այս եօթանասուն տարի է, ինչ անտես ես արել»:
12 Տէրոջը հրեշտակը ըսաւ. «Ո՛վ զօրքերու Տէր, մինչեւ ե՞րբ պիտի չողորմիս Երուսաղէմի եւ Յուդայի քաղաքներուն, որոնց եօթանասուն տարիէ ի վեր բարկացած ես»։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 И отвечал Ангел Господень и сказал: Господи Вседержителю! Доколе Ты не умилосердишься над Иерусалимом и над городами Иуды, на которые Ты гневаешься вот уже семьдесят лет?
1:12 καὶ και and; even ἀπεκρίθη αποκρινομαι respond ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak κύριε κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἕως εως till; until τίνος τις.1 who?; what? οὐ ου not μὴ μη not ἐλεήσῃς ελεεω show mercy; have mercy on τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τὰς ο the πόλεις πολις city Ιουδα ιουδα Iouda; Iutha ἃς ος who; what ὑπερεῖδες υπεροραω overlook τοῦτο ουτος this; he ἑβδομηκοστὸν εβδομηκοστος year
1:12 וַ wa וְ and יַּ֣עַן yyˈaʕan ענה answer מַלְאַךְ־ malʔaḵ- מַלְאָךְ messenger יְהוָה֮ [yᵊhwāh] יְהוָה YHWH וַ wa וְ and יֹּאמַר֒ yyōmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service עַד־ ʕaḏ- עַד unto מָתַ֗י māṯˈay מָתַי when אַתָּה֙ ʔattˌā אַתָּה you לֹֽא־ lˈō- לֹא not תְרַחֵ֣ם ṯᵊraḥˈēm רחם have compassion אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] זָעַ֔מְתָּה zāʕˈamtā זעם curse זֶ֖ה zˌeh זֶה this שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven שָׁנָֽה׃ šānˈā שָׁנָה year
1:12. et respondit angelus Domini et dixit Domine exercituum usquequo tu non misereberis Hierusalem et urbium Iuda quibus iratus es iste septuagesimus annus estAnd the angel of the Lord answered, and said: O Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Juda, with which thou hast been angry? this is now the seventieth year.
12. Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?
1:12. And the angel of the Lord answered and said, “Lord of hosts, how long will you not have mercy on Jerusalem and on the cities of Judah, with which you have been angry? This is now the seventieth year.”
1:12. Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?
Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years:

1:12 И отвечал Ангел Господень и сказал: Господи Вседержителю! Доколе Ты не умилосердишься над Иерусалимом и над городами Иуды, на которые Ты гневаешься вот уже семьдесят лет?
1:12
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
κύριε κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἕως εως till; until
τίνος τις.1 who?; what?
οὐ ου not
μὴ μη not
ἐλεήσῃς ελεεω show mercy; have mercy on
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
τὰς ο the
πόλεις πολις city
Ιουδα ιουδα Iouda; Iutha
ἃς ος who; what
ὑπερεῖδες υπεροραω overlook
τοῦτο ουτος this; he
ἑβδομηκοστὸν εβδομηκοστος year
1:12
וַ wa וְ and
יַּ֣עַן yyˈaʕan ענה answer
מַלְאַךְ־ malʔaḵ- מַלְאָךְ messenger
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמַר֒ yyōmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
עַד־ ʕaḏ- עַד unto
מָתַ֗י māṯˈay מָתַי when
אַתָּה֙ ʔattˌā אַתָּה you
לֹֽא־ lˈō- לֹא not
תְרַחֵ֣ם ṯᵊraḥˈēm רחם have compassion
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
זָעַ֔מְתָּה zāʕˈamtā זעם curse
זֶ֖ה zˌeh זֶה this
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
שָׁנָֽה׃ šānˈā שָׁנָה year
1:12. et respondit angelus Domini et dixit Domine exercituum usquequo tu non misereberis Hierusalem et urbium Iuda quibus iratus es iste septuagesimus annus est
And the angel of the Lord answered, and said: O Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Juda, with which thou hast been angry? this is now the seventieth year.
1:12. And the angel of the Lord answered and said, “Lord of hosts, how long will you not have mercy on Jerusalem and on the cities of Judah, with which you have been angry? This is now the seventieth year.”
1:12. Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Поэтому, Ангел Иеговы обращается к Господу Вседержителю с ходатайством о возвращении милости к Иерусалиму и всей стране Еврейской, находящейся под гневом уже семьдесят лет. Из ст. 15, а равно из видений второго и восьмого, выясняется, что ходатайство Ангела Господня за избранный народ, очевидно, представляло, по своему содержанию нечто напоминающее Откр VI:10; доколе Владыка Святый и Истинный, не судишь и не мстишь и проч.
Adam Clarke: Commentary on the Bible - 1831
1:12: Then the angel of the Lord - He who was among the myrtles - the Lord Jesus.
O Lord of hosts, how long - Jesus Christ was not only the "Lamb slain from the foundation of the world," but was always the sole Mediator and intercessor between God and man.
These threescore and ten years? - This cannot mean the duration of the captivity for that was nearly twenty years past. It must mean simply the time that had elapsed from the destruction of the temple to the time in which the angel spoke. As the temple was destroyed in the nineteenth year of Nebuchadnezzar, and this vision took place in the second year of Darius, the term of seventy years was completed, or nearly so, between these two periods.
Albert Barnes: Notes on the Bible - 1834
1:12: And the Angel of the Lord answered - the implied longing, by intercession with God. As the angel-interpreter in Job had "the office of no mere created angel, but one, anticipative of His, who came at once to redeem and justify," so the Angel of the Lord, in whom God was, exercised at once a mediatorial office with God, typical of our Lord's high priest's prayer John 17, and acted as God.
These seventy years - The seventy years of the captivity, prophesied by Jeremiah Jer 25:11-12; Jer 29:10, were on the eve of their conclusion at the time of Daniel's great prayer of intercession Dan 9:2; they ended with the capture of Babylon, and the edict of Cyrus, permitting the Jews to return Ch2 36:22-23; Ezr 1:1. Yet there seems to have been a secondary fulfillment, from the destruction of the temple and city, in Zedekiah's eleventh year Kg2 25:2, Kg2 25:8-9, Kg2 588 b. c. to the second year of Darius, 519 b. c. Such double fulfillments of prophecy are not like alternative fulfillments. They are a more intricate and fuller, not an easier fulfillment of it. Yet "these 70 years" do not necessitate such a double fulfillment. It might express only a Rev_erent wonder, that the 70 years being accomplished, the complete restoration was not yet brought to pass. Cyril: "God having fixed the time of the captivity to the 70th year, it was necessary to be silent, so long as the time was not yet come to an end, that he might not seem to oppose the Lord's will. But, when the time was now come to a close and the fear of offending was removed, he, knowing that the Lord cannot lie, entreats and ventures to enquire whether His anger has come to an end, as had those who sinned; or whether, fresh sins having accrued, there shall be a further delay, and their forlorn estate shall be yet further extended. They then who worship God have a good and not uncertain hope, that, if they should offend from infirmity, yet have they those who should entreat for them, not people only, but the holy angels themselves, who render God gracious and propitious, soothing His anger by their purity, and in a manner winning the grieved judge. Then the Angel entreated for the synagogue to the Jews; but we, who believe and have been sanctified in the Spirit Jo1 2:1-2, "have an Advocate with the Father Jesus Christ the righteous, and He is the propitiation for our sins," and as the inspired Paul writes, "God hath set Him forth as a propitiation through faith, freeing from sin those who come to Him" Rom 3:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: the angel: Zac 1:8, Zac 1:10, Zac 1:11; Exo 23:20-23; Isa 63:9; Heb 7:25
how: Psa 74:10, Psa 69:5, Psa 102:13; Isa 64:9-12; Rev 6:10
thou hast: Zac 7:5; Ch2 36:21; Jer 25:11, Jer 25:12, Jer 29:10; Dan 9:2
Geneva 1599
1:12 Then the (m) angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?
(m) That is, Christ the mediator prayed for the salvation of his Church, which was now troubled, when all the countries about them were at rest.
John Gill
1:12 Then the Angel of the Lord answered and said,.... The same that was among the myrtle trees in the bottom, Zech 1:8,
O Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Judah; which were fallen to ruin, and had lain waste for many years. These words are expressive of the intercession of Christ on the behalf of the people of the Jews, his professing people, both with respect to their temporal and spiritual good:
against which thou hast had indignation these threescore and ten years? the time of the Babylonish captivity, which lasted such a term of time, and which was a token of the divine displeasure with them; but to be reckoned, not from Jeconiah's captivity, to the deliverance from it by Cyrus, as it is reckoned, Jer 25:1 Dan 9:2 but from the taking of Jerusalem, and the destruction of the temple under Zedekiah, to the rebuilding of the temple under Darius Hystaspis, in whose second year Zechariah now prophesied, Zech 1:7, which was a space of seventy years.
John Wesley
1:12 Angel of the Lord - The angel, the Lord Christ.
Robert Jamieson, A. R. Fausset and David Brown
1:12 Not only does Messiah stand among His people (the "myrtles," Zech 1:8), but intercedes for them with the Father ("Lord," or "Jehovah of hosts") effectively (Zech 1:13; Heb 7:25). Compare Ps 102:13-20; Is 62:6-7, as to Judah's restoration in answer to prayer.
answered and said--said in continuation of the discourse: proceeded to say.
how long--Messiah's people pray similarly to their Head. Rev_ 6:10, "How long," &c. Heretofore it was vain to pray, but now that the divinely appointed "threescore and ten years" (Jer 25:11; Jer 29:10) are elapsed, it is time to pray to Thee for the fulfilment of Thy promise, seeing that Thy grace is not yet fully manifested, nor Thy promise fulfilled. God's promises are not to make us slothful, but to quicken our prayers. HENDERSON, dating the seventy years from the destruction of Jerusalem (588 B.C.), supposes two years of the seventy had yet to run (520 B.C.).
1:131:13: Եւ պատասխանի ետ Տէր ամենակալ հրեշտակին՝ որ խօսէր յիս՝ բանս բարեա՛ց՝ եւ բանս մխիթարութեան։
13 Ամենակալ Տէրը պատասխանեց Հրեշտակին, որ խօսում էր ինձ հետ, ասում բարութեան եւ մխիթարութեան խօսքեր:
13 Տէրը ինծի հետ խօսող հրեշտակին բարի խօսքերով ու մխիթարական խօսքերով պատասխան տուաւ։
Եւ պատասխանի ետ Տէր [11]ամենակալ հրեշտակին, որ խօսէր յիս` բանս բարեաց եւ բանս մխիթարութեան:

1:13: Եւ պատասխանի ետ Տէր ամենակալ հրեշտակին՝ որ խօսէր յիս՝ բանս բարեա՛ց՝ եւ բանս մխիթարութեան։
13 Ամենակալ Տէրը պատասխանեց Հրեշտակին, որ խօսում էր ինձ հետ, ասում բարութեան եւ մխիթարութեան խօսքեր:
13 Տէրը ինծի հետ խօսող հրեշտակին բարի խօսքերով ու մխիթարական խօսքերով պատասխան տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 Тогда в ответ Ангелу, говорившему со мною, изрек Господь слова благие, слова утешительные.
1:13 καὶ και and; even ἀπεκρίθη αποκρινομαι respond κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty τῷ ο the ἀγγέλῳ αγγελος messenger τῷ ο the λαλοῦντι λαλεω talk; speak ἐν εν in ἐμοὶ εμοι me ῥήματα ρημα statement; phrase καλὰ καλος fine; fair καὶ και and; even λόγους λογος word; log παρακλητικούς παρακλητικος stimulating
1:13 וַ wa וְ and יַּ֣עַן yyˈaʕan ענה answer יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּלְאָ֛ךְ mmalʔˈāḵ מַלְאָךְ messenger הַ ha הַ the דֹּבֵ֥ר ddōvˌēr דבר speak בִּ֖י bˌî בְּ in דְּבָרִ֣ים dᵊvārˈîm דָּבָר word טֹובִ֑ים ṭôvˈîm טֹוב good דְּבָרִ֖ים dᵊvārˌîm דָּבָר word נִחֻמִֽים׃ niḥumˈîm נִחֻמִים comfort
1:13. et respondit Dominus angelo qui loquebatur in me verba bona verba consolatoriaAnd the Lord answered the angel, that spoke in me, good words, comfortable words.
13. And the LORD answered the angel that talked with me with good words, comfortable words.
1:13. And the Lord answered the angel, who had been speaking with me, good words, consoling words.
1:13. And the LORD answered the angel that talked with me [with] good words [and] comfortable words.
And the LORD answered the angel that talked with me [with] good words [and] comfortable words:

1:13 Тогда в ответ Ангелу, говорившему со мною, изрек Господь слова благие, слова утешительные.
1:13
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
τῷ ο the
ἀγγέλῳ αγγελος messenger
τῷ ο the
λαλοῦντι λαλεω talk; speak
ἐν εν in
ἐμοὶ εμοι me
ῥήματα ρημα statement; phrase
καλὰ καλος fine; fair
καὶ και and; even
λόγους λογος word; log
παρακλητικούς παρακλητικος stimulating
1:13
וַ wa וְ and
יַּ֣עַן yyˈaʕan ענה answer
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּלְאָ֛ךְ mmalʔˈāḵ מַלְאָךְ messenger
הַ ha הַ the
דֹּבֵ֥ר ddōvˌēr דבר speak
בִּ֖י bˌî בְּ in
דְּבָרִ֣ים dᵊvārˈîm דָּבָר word
טֹובִ֑ים ṭôvˈîm טֹוב good
דְּבָרִ֖ים dᵊvārˌîm דָּבָר word
נִחֻמִֽים׃ niḥumˈîm נִחֻמִים comfort
1:13. et respondit Dominus angelo qui loquebatur in me verba bona verba consolatoria
And the Lord answered the angel, that spoke in me, good words, comfortable words.
1:13. And the Lord answered the angel, who had been speaking with me, good words, consoling words.
1:13. And the LORD answered the angel that talked with me [with] good words [and] comfortable words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:13: The Lord answered the angel - And the angel told the prophet that the answer was gracious and comfortable. This answer is given in the next verse.
Albert Barnes: Notes on the Bible - 1834
1:13: And the Lord answered the angel that talked with me - Either directly, at the intercession of the angel of the Lord, or mediately through an answer first given to him, and by him communicated to the subordinate angel. Neither is expressed.
Good words - As God had promised, "after seventy years shall be accomplished at Babylon, I will visit you and perform My good word unto you, causing you to return to this place" Jer 29:10; and Joshua says, "There failed not ought of any good word which the Lord spake unto the house of Israel" (Jos 21:43 (45 English) add Jos 23:14-15).
Comfortable words - Literally, "consolations" (as Isa 57:18). Perhaps the Angel who received the message had, from their tender compassion for us, whereby they "joy over one sinner that repenteth" Luk 15:10, a part in these consolations which he conveyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: with good: Zac 1:14-16, Zac 2:4-12, Zac 8:2-8, Zac 8:19; Isa 40:1, Isa 40:2; Jer 29:10, Jer 30:10-22, Jer 31:3-14; Amo 9:11-15; Zep 3:14-20
John Gill
1:13 And the Lord answered the angel that talked with me,.... See Zech 1:9 what was the effect of Christ's intercession for the people of the Jews, was communicated to a ministering angel, and by him to the Prophet Zechariah:
with good words, and comfortable words; such as would be for the good and comfort of God's people, as follows; see Is 40:1.
Robert Jamieson, A. R. Fausset and David Brown
1:13 the Lord--JEHOVAH, called "the angel of the Lord (Jehovah)" (Zech 1:12).
good words and comfortable words--literally, "words, consolations." The subject of these consolatory words is stated in Zech 1:14, &c.; the promise of full re-establishment, Jer 29:10-11 (compare Is 57:18; Hos 11:8).
1:141:14: Եւ ասէ ցիս հրեշտակն որ խօսէր յիս. Աղաղակեա՛ եւ ասա՛. Ա՛յսպէս ասէ Տէր ամենակալ. Նախանձեցայ վասն Երուսաղեմի եւ վասն Սիոնի նախանձ մեծ.
14 Եւ Հրեշտակը, որ խօսում էր ինձ հետ, ասաց. «Աղաղակի՛ր եւ ասա՛. այսպէս է ասում Ամենակալ Տէրը. “Ես խիստ նախանձախնդիր եմ Երուսաղէմի եւ առաւել եւս Սիոնի համար,
14 Եւ հրեշտակն ալ ինծի ըսաւ. «Կանչէ՛ ու ըսէ՛,Զօրքերու Տէրը այսպէս կ’ըսէ.‘Երուսաղէմի համար ու Սիօնի համար Չափազանց նախանձախնդիր եմ։
Եւ ասէ ցիս հրեշտակն որ խօսէր յիս. Աղաղակեա եւ ասա. Այսպէս ասէ Տէր ամենակալ. Նախանձեցայ վասն Երուսաղեմի եւ վասն Սիոնի նախանձ մեծ:

1:14: Եւ ասէ ցիս հրեշտակն որ խօսէր յիս. Աղաղակեա՛ եւ ասա՛. Ա՛յսպէս ասէ Տէր ամենակալ. Նախանձեցայ վասն Երուսաղեմի եւ վասն Սիոնի նախանձ մեծ.
14 Եւ Հրեշտակը, որ խօսում էր ինձ հետ, ասաց. «Աղաղակի՛ր եւ ասա՛. այսպէս է ասում Ամենակալ Տէրը. “Ես խիստ նախանձախնդիր եմ Երուսաղէմի եւ առաւել եւս Սիոնի համար,
14 Եւ հրեշտակն ալ ինծի ըսաւ. «Կանչէ՛ ու ըսէ՛,Զօրքերու Տէրը այսպէս կ’ըսէ.‘Երուսաղէմի համար ու Սիօնի համար Չափազանց նախանձախնդիր եմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 И сказал мне Ангел, говоривший со мною: провозгласи и скажи: так говорит Господь Саваоф: возревновал Я о Иерусалиме и о Сионе ревностью великою;
1:14 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ὁ ο the ἄγγελος αγγελος messenger ὁ ο the λαλῶν λαλεω talk; speak ἐν εν in ἐμοί εμοι me ἀνάκραγε ανακραζω cry out λέγων λεγω tell; declare τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἐζήλωκα ζηλοω zealous; jealous τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τὴν ο the Σιων σιων Siōn; Sion ζῆλον ζηλος zeal; jealousy μέγαν μεγας great; loud
1:14 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to הַ ha הַ the מַּלְאָךְ֙ mmalʔāḵ מַלְאָךְ messenger הַ ha הַ the דֹּבֵ֣ר ddōvˈēr דבר speak בִּ֔י bˈî בְּ in קְרָ֣א qᵊrˈā קרא call לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service קִנֵּ֧אתִי qinnˈēṯî קנא be jealous לִ li לְ to ירוּשָׁלִַ֛ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem וּ û וְ and לְ lᵊ לְ to צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion קִנְאָ֥ה qinʔˌā קִנְאָה jealousy גְדֹולָֽה׃ ḡᵊḏôlˈā גָּדֹול great
1:14. et dixit ad me angelus qui loquebatur in me clama dicens haec dicit Dominus exercituum zelatus sum Hierusalem et Sion zelo magnoAnd the angel that spoke in me, said to me: Cry thou, saying: Thus saith the Lord of hosts: I am zealous for Jerusalem, and Sion with a great zeal.
14. So the angel that talked with me said unto me, Cry thou, saying, Thus saith the LORD of hosts: I am jealous for Jerusalem and for Zion with a great jealousy.
1:14. And the angel, who was speaking with me, said to me: Cry out, saying: Thus says the Lord of hosts: I have been zealous for Jerusalem and for Zion with a great zeal.
1:14. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy.
So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy:

1:14 И сказал мне Ангел, говоривший со мною: провозгласи и скажи: так говорит Господь Саваоф: возревновал Я о Иерусалиме и о Сионе ревностью великою;
1:14
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
ο the
ἄγγελος αγγελος messenger
ο the
λαλῶν λαλεω talk; speak
ἐν εν in
ἐμοί εμοι me
ἀνάκραγε ανακραζω cry out
λέγων λεγω tell; declare
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἐζήλωκα ζηλοω zealous; jealous
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
τὴν ο the
Σιων σιων Siōn; Sion
ζῆλον ζηλος zeal; jealousy
μέγαν μεγας great; loud
1:14
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
הַ ha הַ the
מַּלְאָךְ֙ mmalʔāḵ מַלְאָךְ messenger
הַ ha הַ the
דֹּבֵ֣ר ddōvˈēr דבר speak
בִּ֔י bˈî בְּ in
קְרָ֣א qᵊrˈā קרא call
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
קִנֵּ֧אתִי qinnˈēṯî קנא be jealous
לִ li לְ to
ירוּשָׁלִַ֛ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
וּ û וְ and
לְ lᵊ לְ to
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
קִנְאָ֥ה qinʔˌā קִנְאָה jealousy
גְדֹולָֽה׃ ḡᵊḏôlˈā גָּדֹול great
1:14. et dixit ad me angelus qui loquebatur in me clama dicens haec dicit Dominus exercituum zelatus sum Hierusalem et Sion zelo magno
And the angel that spoke in me, said to me: Cry thou, saying: Thus saith the Lord of hosts: I am zealous for Jerusalem, and Sion with a great zeal.
1:14. And the angel, who was speaking with me, said to me: Cry out, saying: Thus says the Lord of hosts: I have been zealous for Jerusalem and for Zion with a great zeal.
1:14. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: I am jealous for Jerusalem - I have for them a strong affection; and indignation against their enemies.
Albert Barnes: Notes on the Bible - 1834
1:14: Cry thou - The vision was not for the prophet alone. What he saw and heard, that he was to proclaim to others. The vision, which he now saw alone, was to be the basis and substance of his subsequent preaching Jon 1:2; Isa 40:2, Isa 40:6, whereby he was to encourage his people to persevere.
I am jealous for Jerusalem - Literally, "I have been," not now only but in time past even when I did not show it, "and am jealous", with the tender love which allows not what it loves to be injured . The love of God, until finally shut out, is unchangeable, He pursues the sinner with chastisements and scourges in His love, that he may yet be converted and live . But for God's love to him and the solicitations of His grace, while yet impenitent and displeasing Him, he could not turn and please Him.
And for Zion - Which especially He had chosen to put His Name there, and there to receive the worship of His people; "the hill which God desired to dwell in" Psa 68:16, "which He loved" (Psa 78:68; add Psa 132:13-14). Dionysius: "With great and special love have I loved the people of the Jews and what pertained to them, and out of that love have I so diligently and severely corrected her excesses, that she may be more careful for the time to come, as a husband corrects most sharply a wife most dear to him, if she be unfaithful. Whence in the book of Maccabees it is written, "It is a token of His great goodness, when wicked doers are not suffered any long time, but are immediately punished. For not as with other nations, whom the Lord patiently forbeareth to punish, till they be come to the fullness of their sins, so dealeth He with us; lest, being come to the height of sin, afterward He should take vengeance of us. And therefore He never withdraweth His mercy from us, and though He punisheth with adversity, yet doth He never forsake His people" (2 Macc. 6:13-16).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: the angel: Zac 1:9, Zac 1:13, Zac 2:3, Zac 2:4, Zac 4:1
Cry: Zac 1:17; Isa 40:1, Isa 40:6
I am: Zac 8:2, Zac 8:3; Isa 9:7, Isa 38:22, Isa 42:13, Isa 59:17, Isa 63:15; Hos 11:8; Joe 2:18; Nah 1:2
Geneva 1599
1:14 So the angel that talked with me said to me, Cry thou, saying, Thus saith the LORD of hosts; I am (n) jealous for Jerusalem and for Zion with a great jealousy.
(n) Though for a time God defers his help and comfort from his Church, yet this declares that he still loves them most dearly, as a most merciful father his children, or a husband his wife, and when it is expedient for them, his help is ever ready.
John Gill
1:14 So the angel that communed with me,.... Having an order from the other Angel, or the Lord of hosts:
said unto me, Cry thou; proclaim, publish, declare in the hearing of the people, for their comfort and encouragement. The Targum renders it, "prophesy":
saying, Thus saith the Lord of hosts, I am jealous for Jerusalem, and for Zion, with a great jealousy; which is expressive of his conjugal affection for his church and people, his zeal for their good, and his indignation at their enemies, and of the vengeance he would execute on them.
John Wesley
1:14 Cry thou - Now publish what thou hearest, and assure my poor captive church, that God will do good for her.
Robert Jamieson, A. R. Fausset and David Brown
1:14 Cry--Proclaim so as to be heard clearly by all (Is 40:6; Is 58:1).
I am jealous for Jerusalem--As a husband jealous for his wife, wronged by others, so Jehovah is for Judah, who has been injured wantonly by the heathen (Zech 8:2; Num 25:11, Num 25:13; 3Kings 19:10; Joel 2:18).
1:151:15: եւ բարկութեամբ մեծաւ բարկացեալ եմ ՚ի վերայ ազգացն՝ որ միանգամայն հարա՛ն ՚ի վերայ նոցա. փոխանակ զի ես սակաւիկ ինչ բարկացեալ էի ՚ի վերայ նոցա, եւ նոքա միանգամա՛յն հարան ՚ի վերայ ՚ի չարիս[10796]։ [10796] Ոմանք. Որ միանգամայն հարեալ են... բարկացեալ էի նոցա. եւ նոքա։
15 եւ սաստիկ բարկացած եմ այն ազգերի դէմ, որոնք միասին յարձակուեցին նրանց վրայ: Այն բանի փոխարէն, որ ես փոքր-ինչ բարկացել էի նրանց դէմ, նրանք միասին յարձակուեցին չարիքներ գործելու համար”:
15 Խաղաղ ազգերուն խիստ շատ բարկացած եմ, Քանզի երբ ես քիչ բարկացայ, Անոնք չարութիւնը աւելցուցին’։
եւ բարկութեամբ մեծաւ բարկացեալ եմ ի վերայ ազգացն որ [12]միանգամայն հարան ի վերայ նոցա. փոխանակ զի ես սակաւիկ ինչ բարկացեալ էի ի վերայ նոցա, եւ նոքա միանգամայն հարան ի վերայ`` ի չարիս:

1:15: եւ բարկութեամբ մեծաւ բարկացեալ եմ ՚ի վերայ ազգացն՝ որ միանգամայն հարա՛ն ՚ի վերայ նոցա. փոխանակ զի ես սակաւիկ ինչ բարկացեալ էի ՚ի վերայ նոցա, եւ նոքա միանգամա՛յն հարան ՚ի վերայ ՚ի չարիս[10796]։
[10796] Ոմանք. Որ միանգամայն հարեալ են... բարկացեալ էի նոցա. եւ նոքա։
15 եւ սաստիկ բարկացած եմ այն ազգերի դէմ, որոնք միասին յարձակուեցին նրանց վրայ: Այն բանի փոխարէն, որ ես փոքր-ինչ բարկացել էի նրանց դէմ, նրանք միասին յարձակուեցին չարիքներ գործելու համար”:
15 Խաղաղ ազգերուն խիստ շատ բարկացած եմ, Քանզի երբ ես քիչ բարկացայ, Անոնք չարութիւնը աւելցուցին’։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 и великим негодованием негодую на народы, живущие в покое; ибо, когда Я мало прогневался, они усилили зло.
1:15 καὶ και and; even ὀργὴν οργη passion; temperament μεγάλην μεγας great; loud ἐγὼ εγω I ὀργίζομαι οργιζω impassioned; anger ἐπὶ επι in; on τὰ ο the ἔθνη εθνος nation; caste τὰ ο the συνεπιτιθέμενα συνεπιτιθημι against; instead of ὧν ος who; what ἐγὼ εγω I μὲν μεν first of all ὠργίσθην οργιζω impassioned; anger ὀλίγα ολιγος few; sparse αὐτοὶ αυτος he; him δὲ δε though; while συνεπέθεντο συνεπιτιθημι into; for κακά κακος bad; ugly
1:15 וְ wᵊ וְ and קֶ֤צֶף qˈeṣef קֶצֶף anger גָּדֹול֙ gāḏôl גָּדֹול great אֲנִ֣י ʔᵃnˈî אֲנִי i קֹצֵ֔ף qōṣˈēf קצף be angry עַל־ ʕal- עַל upon הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people הַ ha הַ the שַּֽׁאֲנַנִּ֑ים ššˈaʔᵃnannˈîm שַׁאֲנָן at ease אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אֲנִי֙ ʔᵃnˌî אֲנִי i קָצַ֣פְתִּי qāṣˈaftî קצף be angry מְּעָ֔ט mmᵊʕˈāṭ מְעַט little וְ wᵊ וְ and הֵ֖מָּה hˌēmmā הֵמָּה they עָזְר֥וּ ʕāzᵊrˌû עזר help לְ lᵊ לְ to רָעָֽה׃ rāʕˈā רָעָה evil
1:15. et ira magna ego irascor super gentes opulentas quia ego iratus sum parum ipsi vero adiuverunt in malumAnd I am angry with a great anger with the wealthy nations: for I was angry a little, but they helped forward the evil.
15. And I am very sore displeased with the nations that are at ease: for I was but a little displeased, and they helped forward the affliction.
1:15. And, with a great anger, I am angry with the wealthy nations. Though I had been angry a little, truly they advanced further in evil.
1:15. And I am very sore displeased with the heathen [that are] at ease: for I was but a little displeased, and they helped forward the affliction.
And I am very sore displeased with the heathen [that are] at ease: for I was but a little displeased, and they helped forward the affliction:

1:15 и великим негодованием негодую на народы, живущие в покое; ибо, когда Я мало прогневался, они усилили зло.
1:15
καὶ και and; even
ὀργὴν οργη passion; temperament
μεγάλην μεγας great; loud
ἐγὼ εγω I
ὀργίζομαι οργιζω impassioned; anger
ἐπὶ επι in; on
τὰ ο the
ἔθνη εθνος nation; caste
τὰ ο the
συνεπιτιθέμενα συνεπιτιθημι against; instead of
ὧν ος who; what
ἐγὼ εγω I
μὲν μεν first of all
ὠργίσθην οργιζω impassioned; anger
ὀλίγα ολιγος few; sparse
αὐτοὶ αυτος he; him
δὲ δε though; while
συνεπέθεντο συνεπιτιθημι into; for
κακά κακος bad; ugly
1:15
וְ wᵊ וְ and
קֶ֤צֶף qˈeṣef קֶצֶף anger
גָּדֹול֙ gāḏôl גָּדֹול great
אֲנִ֣י ʔᵃnˈî אֲנִי i
קֹצֵ֔ף qōṣˈēf קצף be angry
עַל־ ʕal- עַל upon
הַ ha הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
הַ ha הַ the
שַּֽׁאֲנַנִּ֑ים ššˈaʔᵃnannˈîm שַׁאֲנָן at ease
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אֲנִי֙ ʔᵃnˌî אֲנִי i
קָצַ֣פְתִּי qāṣˈaftî קצף be angry
מְּעָ֔ט mmᵊʕˈāṭ מְעַט little
וְ wᵊ וְ and
הֵ֖מָּה hˌēmmā הֵמָּה they
עָזְר֥וּ ʕāzᵊrˌû עזר help
לְ lᵊ לְ to
רָעָֽה׃ rāʕˈā רָעָה evil
1:15. et ira magna ego irascor super gentes opulentas quia ego iratus sum parum ipsi vero adiuverunt in malum
And I am angry with a great anger with the wealthy nations: for I was angry a little, but they helped forward the evil.
1:15. And, with a great anger, I am angry with the wealthy nations. Though I had been angry a little, truly they advanced further in evil.
1:15. And I am very sore displeased with the heathen [that are] at ease: for I was but a little displeased, and they helped forward the affliction.
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Adam Clarke: Commentary on the Bible - 1831
1:15: I was but a little displeased - I was justly displeased with my people, and I gave their enemies a commission against them; but they carried this far beyond my design by oppression and cruelty; and now they shall suffer in their turn.
Albert Barnes: Notes on the Bible - 1834
1:15: I am sore displeased - literally "with great anger am I angered against the nations which are at ease." The form of the words shows that the greatness of the displeasure of God against those who oppress His people, is proportionate to the great and tender love toward themselves. God had been angered indeed with His people; with their enemies He was "angered with a great anger;" and that the more, because they were at ease, in unfeeling self-enjoyment amid the miseries of others.
I was a little displeased - Little, in comparison with our deserts; little in comparison with the anger of the human instruments of His displeasure; little in comparison with theirs, who, in their anger, sought their own ends.
They helped forward the affliction - o "He is wroth with the nations at ease, because He delivered His people to be corrected, but they used cruelty toward those delivered; He wills them to be amended as a son by a schoolmaster; they set themselves to slay and punish them, as an enemy. Like that in Isaiah, "I gave them into thy hands; thou didst show them no mercy; upon the ancients hast thou very heavily laid thy yoke" Isa 47:6.
Or it may be, "helped for evil," in order to bring about evil, as in Jeremiah, "Behold I set My face against you for evil, and to destroy all Judah" Jer 44:11, that is, as we should say, they were the instruments of God, , "cooperated in the execution of My justice toward you, but cruelly and with perverse intention. For although the Assyrians and Chaldaeans wasted the Jewish people, God so ordaining in as far as He willed through them to punish in the present the sins of His people, yet they did it, not in view of God and out of zeal for righteousness, but out of pride covetousness and with the worst ends. Hence God says by Isaiah, "Woe to Asshur, the rod of Mine anger, and the staff in his hand is Mine indignation. Howbeit he thinketh not so, but his heart is to destroy and cut off nations not a few" Isa 10:5, Isa 10:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: Zac 1:2, Zac 1:11; Isa 47:7-9; Jer 48:11-13; Amo 6:1; Rev 18:7, Rev 18:8
for: Isa 54:8; Heb 12:6, Heb 12:7
and: Psa 69:26, Psa 83:2-5, Psa 137:7; Isa 10:5-7, Isa 47:6; Jer 51:24, Jer 51:34, Jer 51:35; Eze 25:3-7, Eze 25:12-17, Eze 26:2, Eze 29:6, Eze 29:7, Eze 25:3-9, Eze 36:4, Eze 36:5; Amo 1:3-13; Oba 1:10-16
Geneva 1599
1:15 And I am very greatly displeased with the nations [that are] at ease: for I was but (o) a little displeased, and they helped forward the affliction.
(o) In destroying the reprobate, I showed myself but a little angry toward my Church, but the enemy would have destroyed them also, and did not consider the goal of my chastisements.
John Gill
1:15 And I am very sore displeased with the heathen that are at ease,.... The Chaldeans and Persians, and other nations, enemies of the Jews, who were now free from war, and enjoyed great prosperity, when the state and condition of the Jews was very low and discouraging:
for I was but a little displeased: that is, with his people the Jews, for their ingratitude, idolatry, and immorality; and which displeasure he showed by suffering them to be carried into captivity; see Is 54:8,
and they helped forward the affliction; that is, the heathens, among whom the Jews were carried captive; they added to their affliction; they oppressed them more than they ought to have done, and more than was agreeable to the will of God and right in his sight; and they insulted them in their misery, and rejoiced over them. The word in the Arabic language, signifies to "abound" (u); and the meaning is, that they abounded in bringing evil upon the people of the Jews; they multiplied their afflictions and distresses.
(u) "abundavit, multiplicavit", Golius, col. 1705. Castel. col. 2721. "Jazar, cum punctato, exuberavit, abundavit, multus fuit", Schindler. Lex. Pentaglot. col. 1307.
John Wesley
1:15 A little displeased - With mine own people, that is, in comparison of the anger I bear against the Heathen. Helped forward - Attempted to destroy whom I would but correct.
Robert Jamieson, A. R. Fausset and David Brown
1:15 very sore displeased with the heathen--in contrast with "I was but a little displeased" with My people. God's displeasure with His people is temporary and for their chastening; with the heathen oppressors, it is final and fatal (Jer 30:11). God's instruments for chastising His people, when He has done with them, He casts into the fire.
are at ease--carnally secure. A stronger phrase than "is at rest" (Zech 1:11). They are "at ease," but as I am "sore displeased" with them, their ease is accursed. Judah is in "affliction," but as I love her and am jealous for her, she has every reason to be encouraged in prosecuting the temple work.
helped forward the affliction--afflicted My people more than I desired. The heathen sought the utter extinction of Judah to gratify their own ambition and revenge (Is 47:6; Ezek 25:3, Ezek 25:6; Obad 1:10-17).
1:161:16: Վասն այնորիկ ա՛յսպէս ասէ Տէր. Դարձա՛յց առ Երուսաղէմ գթութեամբ. եւ տունն իմ վերստին շինեսցի՝ ասէ Տէր ամենակալ. եւ չա՛փ ձգեսցի միւսանգամ ՚ի վերայ Երուսաղեմի[10797]։ [10797] Եւ տունս իմ վերս՛՛։
16 Դրա համար այսպէս է ասում Տէրը. “Գթութեամբ կը դառնամ դէպի Երուսաղէմ, եւ իմ տունը վերստին կը շինուի, - ասում է Ամենակալ Տէրը - վերստին սահման կը գծուի Երուսաղէմի շուրջ”»:
16 ‘Անոր համար Տէրը այսպէս կ’ըսէ. Երուսաղէմին կարեկցութեամբ դարձայ’։‘Իմ տունս անոր մէջ պիտի շինուի Ու Երուսաղէմի վրայ լար պիտի քաշուի’»։
Վասն այնորիկ այսպէս ասէ Տէր. Դարձայց առ Երուսաղէմ գթութեամբ, եւ տունն իմ վերստին [13]շինեսցի, ասէ Տէր ամենակալ. եւ չափ ձգեսցի միւսանգամ ի վերայ Երուսաղեմի:

1:16: Վասն այնորիկ ա՛յսպէս ասէ Տէր. Դարձա՛յց առ Երուսաղէմ գթութեամբ. եւ տունն իմ վերստին շինեսցի՝ ասէ Տէր ամենակալ. եւ չա՛փ ձգեսցի միւսանգամ ՚ի վերայ Երուսաղեմի[10797]։
[10797] Եւ տունս իմ վերս՛՛։
16 Դրա համար այսպէս է ասում Տէրը. “Գթութեամբ կը դառնամ դէպի Երուսաղէմ, եւ իմ տունը վերստին կը շինուի, - ասում է Ամենակալ Տէրը - վերստին սահման կը գծուի Երուսաղէմի շուրջ”»:
16 ‘Անոր համար Տէրը այսպէս կ’ըսէ. Երուսաղէմին կարեկցութեամբ դարձայ’։‘Իմ տունս անոր մէջ պիտի շինուի Ու Երուսաղէմի վրայ լար պիտի քաշուի’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 Посему так говорит Господь: Я обращаюсь к Иерусалиму с милосердием; в нем соорудится дом Мой, говорит Господь Саваоф, и землемерная вервь протянется по Иерусалиму.
1:16 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπιστρέψω επιστρεφω turn around; return ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in οἰκτιρμῷ οικτιρμος compassion καὶ και and; even ὁ ο the οἶκός οικος home; household μου μου of me; mine ἀνοικοδομηθήσεται ανοικοδομεω rebuild ἐν εν in αὐτῇ αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even μέτρον μετρον measure ἐκταθήσεται εκτεινω extend ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem ἔτι ετι yet; still
1:16 לָכֵ֞ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH שַׁ֤בְתִּי šˈavtî שׁוב return לִ li לְ to ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem בְּֽ bᵊˈ בְּ in רַחֲמִ֔ים raḥᵃmˈîm רַחֲמִים compassion בֵּיתִי֙ bêṯˌî בַּיִת house יִבָּ֣נֶה yibbˈāneh בנה build בָּ֔הּ bˈāh בְּ in נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service וְו *wᵊ וְ and קָ֥וקוה *qˌāw קָו line יִנָּטֶ֖ה yinnāṭˌeh נטה extend עַל־ ʕal- עַל upon יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:16. propterea haec dicit Dominus revertar ad Hierusalem in misericordiis domus mea aedificabitur in ea ait Dominus exercituum et perpendiculum extendetur super HierusalemTherefore thus saith the Lord: I will return to Jerusalem in mercies: my house shall be built in it, saith the Lord of hosts: and the building line shall be stretched forth upon Jerusalem.
16. Therefore thus saith the LORD: I am returned to Jerusalem with mercies; my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem.
1:16. Because of this, thus says the Lord: I will be turned back, towards Jerusalem, with mercies; and my house will be built upon this, says the Lord of hosts. And the building line will be extended over Jerusalem.
1:16. Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem.
Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem:

1:16 Посему так говорит Господь: Я обращаюсь к Иерусалиму с милосердием; в нем соорудится дом Мой, говорит Господь Саваоф, и землемерная вервь протянется по Иерусалиму.
1:16
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐπιστρέψω επιστρεφω turn around; return
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
οἰκτιρμῷ οικτιρμος compassion
καὶ και and; even
ο the
οἶκός οικος home; household
μου μου of me; mine
ἀνοικοδομηθήσεται ανοικοδομεω rebuild
ἐν εν in
αὐτῇ αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
καὶ και and; even
μέτρον μετρον measure
ἐκταθήσεται εκτεινω extend
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
ἔτι ετι yet; still
1:16
לָכֵ֞ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
שַׁ֤בְתִּי šˈavtî שׁוב return
לִ li לְ to
ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem
בְּֽ bᵊˈ בְּ in
רַחֲמִ֔ים raḥᵃmˈîm רַחֲמִים compassion
בֵּיתִי֙ bêṯˌî בַּיִת house
יִבָּ֣נֶה yibbˈāneh בנה build
בָּ֔הּ bˈāh בְּ in
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
וְו
*wᵊ וְ and
קָ֥וקוה
*qˌāw קָו line
יִנָּטֶ֖ה yinnāṭˌeh נטה extend
עַל־ ʕal- עַל upon
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:16. propterea haec dicit Dominus revertar ad Hierusalem in misericordiis domus mea aedificabitur in ea ait Dominus exercituum et perpendiculum extendetur super Hierusalem
Therefore thus saith the Lord: I will return to Jerusalem in mercies: my house shall be built in it, saith the Lord of hosts: and the building line shall be stretched forth upon Jerusalem.
1:16. Because of this, thus says the Lord: I will be turned back, towards Jerusalem, with mercies; and my house will be built upon this, says the Lord of hosts. And the building line will be extended over Jerusalem.
1:16. Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Содержание слов благих, слов утешительных, изреченных Господом (ст. 13) непосредственно об Иерусалиме и других городах, которые Господь называет Своими (ст. 17), таково: бедствиям избранного народа наступает конец; в Иерусалиме будет сооружен храм (следовательно, Иегова, обитающий в храме, будет снова близок в Своему народу), и самый город отстроится заново. Бедствия плена забудутся, потому что благоволение Божие проявится в полноте благ, которыми будут изобиловать города чтителей истинного Бога.
Adam Clarke: Commentary on the Bible - 1831
1:16: I am returned to Jerusalem with mercies - Before, he came to them in judgments; and the principal mercy is, the house of the Lord shall be rebuilt, and the ordinances of' the Lord re-established.
And a line shall be stretched forth - The circuit shall be determined, and the city built according to the line marked out.
Albert Barnes: Notes on the Bible - 1834
1:16: Therefore - This being so, since God was so jealous for His people, so displeased with their persecutors, "thus saith the Lord," Dionysius, "I who "in wrath remember mercy, am returned" Hab 3:2, not by change of place, who am uncircumscribed, not existing in place, to the people of Judah and Jerusalem in mercies, manifoldly benefiting them by various effects of My love." The single benefits, the rebuilding of His House, and so the restoration of His public worship, and the rebuilding of Jerusalem, are but instances of that all-containing mercy, His restored presence in tender mercies. "I am returned," God says, although the effects of His return were yet to come.
A line shall be stretched forth over Jerusalem - Before, when it stood, this had been done to destroy Kg2 21:13; Isa 34:11; now, when destroyed, to rebuild .
Osorius: "The temple was built then, when the foundations of the walls were not yet laid. In man's sight it would have seemed more provident that the walls should be first builded, that then the temple might be builded more securely. To God, in whom alone is the most firm stay of our life and salvation, it seemed otherwise. For it cannot be that he, to whom nothing is dearer fhan zeal for the most holy religion, should be forsaken of His help."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: I am: Zac 2:10, Zac 2:11, Zac 8:3; Isa 12:1, Isa 54:8-10; Jer 31:22-25, Jer 33:10-12; Eze 37:24-28, Eze 39:25-29, Eze 48:35
my house: Zac 4:9; Ezr 6:14, Ezr 6:15; Isa 44:26-28; Hag 1:14
and: Zac 2:1, Zac 2:2; Job 38:5; Isa 34:11; Jer 31:39, Jer 31:40; Eze 40:3, Eze 47:3
Geneva 1599
1:16 Therefore thus saith the LORD; I have returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line (p) shall be stretched forth upon Jerusalem.
(p) To measure out the buildings.
John Gill
1:16 Therefore thus saith the Lord, I am returned to Jerusalem with mercies,.... Having returned the people of the Jews from their captivity to Jerusalem, in which he had shown abundant mercy to them:
my house shall be built in it, saith the Lord of hosts; meaning the temple where he dwelt and was worshipped; the foundation of which had been laid two months before this prophecy was delivered, Hag 2:18 and which should be raised up and finished, notwithstanding all the opposition of the enemy, and the discouragements of the people:
and a line shall be stretched forth upon Jerusalem; to measure with it, and build by it, the wall, streets, and houses of Jerusalem. The meaning is, that not only the temple should be built, but the city likewise, and that in great order, and with great exactness and symmetry; see Zech 2:1. The Targum paraphrases it, "upon the building of the walls of Jerusalem".
John Wesley
1:16 A line - The builder's measuring line shall be stretched out, to mark out the walls, gates, streets, and houses in Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
1:16 I am returned--whereas in anger I had before withdrawn from her (Hos 5:15).
with mercies--not merely of one kind, nor once only, but repeated mercies.
my house shall be built--which at this time (the second year of Darius, Zech 1:1) had only its foundations laid (Hag 2:18). It was not completed till the sixth year of Darius (Ezra 6:15).
line-- (Job 38:5). The measuring-line for building, not hastily, but with measured regularity. Not only the temple, but Jerusalem also was to be rebuilt (Neh 2:3, &c.; compare Zech 2:1-2). Also, as to the future temple and city, Ezek 41:3; Eze. 42:1-44:31; Ezek 45:6.
1:171:17: Եւ ասէ ցիս հրեշտակն որ խօսէր յիս. Աղաղակեա՛ եւ ասա՛. Ա՛յսպէս ասէ Տէր ամենակալ. Դարձեալ զեղցին քաղաքք բարութեամբ, եւ ողորմեսցի Տէր Սիոնի, եւ հաճեսցի միւսանգամ ընդ Երուսաղէմ[10798]։ [10798] Ոմանք. Եւ ասէր ցիս հրեշ՛՛։
17 Եւ Հրեշտակը, որ խօսում էր ինձ հետ, ասաց. «Աղաղակի՛ր եւ ասա՛. այսպէս է ասում Տէրը. “Դարձեալ քաղաքները կը լցուեն բարութեամբ, Տէրը կ’ողորմի Սիոնին եւ նորից բարեհաճ կը լինի Երուսաղէմի հանդէպ”»:
17 Դարձեալ կանչէ՛ ու ըսէ՛,Զօրքերու Տէրը այսպէս կ’ըսէ.«Իմ քաղաքներս նորէն բարիքներով պիտի յորդին Եւ Տէրը նորէն Սիօնը պիտի մխիթարէ, Նորէն Երուսաղէմը պիտի ընտրէ»։
[14]Եւ ասէ ցիս հրեշտակն որ խօսէր յիս.`` Աղաղակեա եւ ասա. Այսպէս ասէ Տէր ամենակալ. Դարձեալ զեղցին [15]քաղաքք բարութեամբ, եւ ողորմեսցի Տէր Սիոնի, եւ հաճեսցի միւսանգամ ընդ Երուսաղէմ:

1:17: Եւ ասէ ցիս հրեշտակն որ խօսէր յիս. Աղաղակեա՛ եւ ասա՛. Ա՛յսպէս ասէ Տէր ամենակալ. Դարձեալ զեղցին քաղաքք բարութեամբ, եւ ողորմեսցի Տէր Սիոնի, եւ հաճեսցի միւսանգամ ընդ Երուսաղէմ[10798]։
[10798] Ոմանք. Եւ ասէր ցիս հրեշ՛՛։
17 Եւ Հրեշտակը, որ խօսում էր ինձ հետ, ասաց. «Աղաղակի՛ր եւ ասա՛. այսպէս է ասում Տէրը. “Դարձեալ քաղաքները կը լցուեն բարութեամբ, Տէրը կ’ողորմի Սիոնին եւ նորից բարեհաճ կը լինի Երուսաղէմի հանդէպ”»:
17 Դարձեալ կանչէ՛ ու ըսէ՛,Զօրքերու Տէրը այսպէս կ’ըսէ.«Իմ քաղաքներս նորէն բարիքներով պիտի յորդին Եւ Տէրը նորէն Սիօնը պիտի մխիթարէ, Նորէն Երուսաղէմը պիտի ընտրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 Еще провозгласи и скажи: так говорит Господь Саваоф: снова переполнятся города Мои добром, и утешит Господь Сион, и снова изберет Иерусалим.
1:17 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me ὁ ο the ἄγγελος αγγελος messenger ὁ ο the λαλῶν λαλεω talk; speak ἐν εν in ἐμοί εμοι me ἀνάκραγε ανακραζω cry out λέγων λεγω tell; declare τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἔτι ετι yet; still διαχυθήσονται διαχεω city ἐν εν in ἀγαθοῖς αγαθος good καὶ και and; even ἐλεήσει ελεεω show mercy; have mercy on κύριος κυριος lord; master ἔτι ετι yet; still τὴν ο the Σιων σιων Siōn; Sion καὶ και and; even αἱρετιεῖ αιρετιζω choose ἔτι ετι yet; still τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem
1:17 עֹ֣וד׀ ʕˈôḏ עֹוד duration קְרָ֣א qᵊrˈā קרא call לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service עֹ֛וד ʕˈôḏ עֹוד duration תְּפוּצֶ֥ינָה tᵊfûṣˌeʸnā פוץ disperse עָרַ֖י ʕārˌay עִיר town מִ mi מִן from טֹּ֑וב ṭṭˈôv טֹוב good וְ wᵊ וְ and נִחַ֨ם niḥˌam נחם repent, console יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH עֹוד֙ ʕôḏ עֹוד duration אֶת־ ʔeṯ- אֵת [object marker] צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion וּ û וְ and בָחַ֥ר vāḥˌar בחר examine עֹ֖וד ʕˌôḏ עֹוד duration בִּ bi בְּ in ירוּשָׁלִָֽם׃ ס yrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
1:17. adhuc clama dicens haec dicit Dominus exercituum adhuc affluent civitates meae bonis et consolabitur Dominus adhuc Sion et eliget adhuc HierusalemCry yet, saying: Thus saith the Lord of hosts: My cities shall yet flow with good things: and the Lord wlll yet comfort Sion, and he will yet choose Jerusalem.
17. Cry yet again, saying, Thus saith the LORD of hosts: My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.
1:17. Until then, cry out saying: Thus says the Lord of hosts: Until then, my cities will flow with good things, and, until then, the Lord will comfort Zion, and, until then, he will single out Jerusalem.
1:17. Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.
Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem:

1:17 Еще провозгласи и скажи: так говорит Господь Саваоф: снова переполнятся города Мои добром, и утешит Господь Сион, и снова изберет Иерусалим.
1:17
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
ο the
ἄγγελος αγγελος messenger
ο the
λαλῶν λαλεω talk; speak
ἐν εν in
ἐμοί εμοι me
ἀνάκραγε ανακραζω cry out
λέγων λεγω tell; declare
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἔτι ετι yet; still
διαχυθήσονται διαχεω city
ἐν εν in
ἀγαθοῖς αγαθος good
καὶ και and; even
ἐλεήσει ελεεω show mercy; have mercy on
κύριος κυριος lord; master
ἔτι ετι yet; still
τὴν ο the
Σιων σιων Siōn; Sion
καὶ και and; even
αἱρετιεῖ αιρετιζω choose
ἔτι ετι yet; still
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
1:17
עֹ֣וד׀ ʕˈôḏ עֹוד duration
קְרָ֣א qᵊrˈā קרא call
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
עֹ֛וד ʕˈôḏ עֹוד duration
תְּפוּצֶ֥ינָה tᵊfûṣˌeʸnā פוץ disperse
עָרַ֖י ʕārˌay עִיר town
מִ mi מִן from
טֹּ֑וב ṭṭˈôv טֹוב good
וְ wᵊ וְ and
נִחַ֨ם niḥˌam נחם repent, console
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
עֹוד֙ ʕôḏ עֹוד duration
אֶת־ ʔeṯ- אֵת [object marker]
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
וּ û וְ and
בָחַ֥ר vāḥˌar בחר examine
עֹ֖וד ʕˌôḏ עֹוד duration
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ ס yrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
1:17. adhuc clama dicens haec dicit Dominus exercituum adhuc affluent civitates meae bonis et consolabitur Dominus adhuc Sion et eliget adhuc Hierusalem
Cry yet, saying: Thus saith the Lord of hosts: My cities shall yet flow with good things: and the Lord wlll yet comfort Sion, and he will yet choose Jerusalem.
1:17. Until then, cry out saying: Thus says the Lord of hosts: Until then, my cities will flow with good things, and, until then, the Lord will comfort Zion, and, until then, he will single out Jerusalem.
1:17. Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.
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Adam Clarke: Commentary on the Bible - 1831
1:17: By cities - shall yet be spread abroad - The whole land of Judea shall be inhabited, and the ruined cities restored.
Albert Barnes: Notes on the Bible - 1834
1:17: Cry yet - A further promise; not only should Jerusalem be rebuilt, but should as we say, overflow with good ; and God, who had seemed to cast off His people, should yet comfort her, and should show in act that He had chosen her. "love." In all the cases, which Gesenius cites as meaning "love" Gen 6:2; Sa1 20:30; Sa2 15:15; Pro 1:29; Pro 3:31; Isa 1:29, the sense would be injured by rendering, "loved") Zechariah thrice repeats the promise, given through Isaiah Isa 14:1 to Jerusalem, before her wasting by the Chaldaeans, reminding the people thereby, that the restoration, in the dawn whereof they lived, had been promised two centuries before. Yet, against all appearances. My cities shall overflow with good, as being God's; yet would the Lord comfort Zion; yet would He choose Jerusalem.
Osorius: "What is the highest of all goods? what the sweetest solace in life? what the subject of joys? what the oblivion of past sorrow? That which the Son of God brought upon earth, when He illumined Jerusalem with the brightness of His light and heavenly discipline. For to that end was the city restored, that in it, by the ordinance of Christ, for calamity should abound bliss; for desolation, fullness; for sorrow, joy; for want, affluence of heavenly goods."
This first vision having predicted the entire restoration, the details of that restoration are given in subsequent visions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: My cities: Neh 11:3, Neh 11:20; Psa 69:35; Isa 44:26, Isa 61:4-6; Jer 31:23, Jer 31:24, Jer 32:43, Jer 32:44; Jer 33:13; Eze 36:10, Eze 36:11, Eze 36:33; Amo 9:14; Oba 1:20
prosperity: Heb. good
the Lord shall: Isa 40:1, Isa 40:2, Isa 49:13, Isa 51:3, Isa 51:12, Isa 52:9, Isa 54:8, Isa 66:13; Jer 31:13; Zep 3:15-17
choose: Zac 2:12, Zac 3:2; Ch2 6:6; Psa 132:13, Psa 132:14; Isa 14:1, Isa 41:8, Isa 41:9; Rom 11:28, Rom 11:29; Eph 1:4
Geneva 1599
1:17 Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet (q) be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.
(q) The abundance will be so great, that the places of storage will not be able to contain these blessings that God will send, but will even break because of fullness.
John Gill
1:17 Cry yet, saying,.... That is, "prophesy again", as the Targum paraphrases it; publish and declare openly before all:
Thus saith the Lord of hosts, My cities through prosperity shall yet be spread abroad; or, according to the Targum, "the cities of my people shall be yet filled with good"; and so the Septuagint and Vulgate Latin versions, "my cities shall yet flow with good things"; with all temporal prosperity and happiness; which was fulfilled in the times of Nehemiah, Zerubbabel, and the Maccabees; and especially in the times of the Messiah, when, in a spiritual sense, they were filled with good; with him who is goodness itself, and with all blessings of grace in him; and with the good news and glad tidings of the everlasting Gospel preached by him and his apostles; or, the meaning is, through the increase of men, and the affluence of all temporal mercies, not only the city of Jerusalem, but other cities of Judea, called the Lord's, because of his peculiar regard unto them, should be enlarged, and be spread here and there; or rather, abound with plenty of all good things, as the word in the Arabic (w) language signifies:
and the Lord shall yet comfort Zion, and shall yet choose Jerusalem; for his habitation, building again the city and temple in it: according to Capellus, though the temple was finished in the sixth year of Darius, Ezra 6:15 yet the rebuilding of Jerusalem was not till seventy years after; namely, in the twentieth year of Artaxerxes Longimanus, in which Nehemiah was sent to rebuild it, Neh 2:1 for Darius reigned thirty six years; Xerxes, who succeeded him, reigned twenty years; and in the twentieth of Artaxerxes the walls of Jerusalem were rebuilt by Nehemiah; so that from the finishing of the temple are to be reckoned thirty years of the remainder of the reign of Darius, twenty years of Xerxes, and as many of Artaxerxes; and he observes that the seventieth number thrice occurs in the restoration of the Jews, not without mystery, as it should seem: from the Babylonish captivity under Jeconiah, to the putting an end to it by Cyrus, were seventy years; from the taking of Jerusalem and the destruction of the temple under Zedekiah, to the rebuilding of it under Darius Hystaspis, were also seventy years; then from the rebuilding of the temple to the rebuilding of Jerusalem under Artaxerxes Longimanus were likewise seventy years; so that the walls of Jerusalem lay in ruins twice seventy years, that is, one hundred and forty years; and it may be further observed, that from the decree granted to Nehemiah in the twentieth year of Artaxerxes, seven weeks, or forty nine years, are allowed in Daniel's prophecy for the finishing that event; namely, the building again the walls and streets of Jerusalem in troublesome times, Dan 9:25 which carries the completion of this affair so many years further; which, when effected, would be a comfort to Zion, the inhabitants of it, and all that wished well unto it; and be a proof and evidence of God's choice of it for his worship and service; and, especially, this was fulfilled by bringing into Jerusalem, and the temple there, the messenger of the covenant, the Messiah, the Consolation of Israel; and this may have a further reference to the latter day, when the people of the Jews shall be converted, and all Israel shall be saved; which will be the consolation of them, and show that God has chosen them, and not cast them off.
(w) Vid. Schultens, Origines Hebr. l. 1. c. 4. sect. 4. p. 116.
John Wesley
1:17 Through prosperity - Through increase of families, they shall send forth colonies, and plant new cities, and thro' increase of wealth, and cattle, be able to build their cities, and stock their colonies.
Robert Jamieson, A. R. Fausset and David Brown
1:17 yet--though heretofore lying in abject prostration.
My cities--not only Jerusalem, but the subordinate cities of Judah. God claims them all as peculiarly His, and therefore will restore them.
through prosperity . . . spread abroad--or overflow; metaphor from an overflowing vessel or fountain (compare Prov 5:16) [PEMBELLUS]. Abundance of fruits of the earth, corn and wine, and a large increase of citizens, are meant; also spiritual prosperity.
comfort Zion-- (Is 40:1-2; Is 51:3).
choose-- (Zech 2:12; Zech 3:2; Is 14:1). Here meaning, "show by acts of loving-kindness that He has chosen." His immutable choice from everlasting is the fountain whence flow all such particular acts of love.
1:181:18: Եւ ամբարձի զաչս իմ եւ տեսի, եւ ահա չորք եղջեւրք։
18 Ես բարձրացրի իմ աչքերը եւ տեսայ.
18 Աչքերս վերցուցի ու նայեցայ եւ տեսայ չորս եղջիւր։
Եւ ամբարձի զաչս իմ եւ տեսի, եւ ահա չորք եղջեւրք:

1:18: Եւ ամբարձի զաչս իմ եւ տեսի, եւ ահա չորք եղջեւրք։
18 Ես բարձրացրի իմ աչքերը եւ տեսայ.
18 Աչքերս վերցուցի ու նայեցայ եւ տեսայ չորս եղջիւր։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 И поднял я глаза мои и увидел: вот четыре рога.
1:18 וָ wā וְ and אֶשָּׂ֥א ʔeśśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֵינַ֖י ʕênˌay עַיִן eye וָ wā וְ and אֵ֑רֶא ʔˈēre ראה see וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four קְרָנֹֽות׃ qᵊrānˈôṯ קֶרֶן horn
1:18. et levavi oculos meos et vidi et ecce quattuor cornuaAnd I lifted up my eyes, and saw: and behold four horns.
18. And I lifted up mine eyes, and saw, and behold four horns.
1:18. And I lifted up my eyes, and I saw. And behold: four horns.
1:18. Then lifted I up mine eyes, and saw, and behold four horns.
Then lifted I up mine eyes, and saw, and behold four horns:

1:18 И поднял я глаза мои и увидел: вот четыре рога.
1:18
וָ וְ and
אֶשָּׂ֥א ʔeśśˌā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
עֵינַ֖י ʕênˌay עַיִן eye
וָ וְ and
אֵ֑רֶא ʔˈēre ראה see
וְ wᵊ וְ and
הִנֵּ֖ה hinnˌē הִנֵּה behold
אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four
קְרָנֹֽות׃ qᵊrānˈôṯ קֶרֶן horn
1:18. et levavi oculos meos et vidi et ecce quattuor cornua
And I lifted up my eyes, and saw: and behold four horns.
18. And I lifted up mine eyes, and saw, and behold four horns.
1:18. And I lifted up my eyes, and I saw. And behold: four horns.
1:18. Then lifted I up mine eyes, and saw, and behold four horns.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Второе видение стоит в тесной связи с предшествующим: оно представляет продолжение и разъяснение мыслей, высказанных в первом видении относительно языческих народов. - Пророк видит четыре рога. Рог, по библейскому словоупотреблению, символ силы и могущества, - выражение применяется как к избранному народу, так и к язычникам, врагам народа Божия и Самого Бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Then lifted I up mine eyes, and saw, and behold four horns. 19 And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. 20 And the LORD shewed me four carpenters. 21 Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.
It is the comfort and triumph of the church (Isa. lix. 19) that when the enemy shall come in like a flood, with mighty force and fury, then the Spirit of the Lord shall lift up a standard against him. Now, in this vision (the second which this prophet had), we have an illustration of that, God's Spirit making a stand, and making head, against the formidable power of the church's adversaries.
I. We have here the enemies of the church bold and daring, and threatening to be its death, to cut off the name of Israel; such the people of God had lately been insulted by: I looked and behold four horns (v. 18), which are explained v. 19. They are the horns which have scattered Judah, Israel, and Jerusalem, that is, the Jews both in the country and in the city, because they were the Israel of God. They have tossed them (so some read it), as furious bulls with their horns toss that which they are enraged at. They have scattered them, so that no man did lift up his head, v. 21. No man durst show his face for fear of them, much less give them any opposition, or make head against them. They are horns, denoting their dignity and dominion--horns exalted, denoting also their strength, and power, and violence. They are four horns, for the Jews are surrounded with them on every side; when they avoid one horn that pushes at them they run upon another. The men of Judah and the inhabitants of Jerusalem, and many of Israel that joined themselves to them, set about the building of the temple; but the enemies of that work from all sides pushed at them, and drove them from it. Rehum, and Shimshai, and the other Samaritans that opposed the building of the temple, were these horns, Ezra iv. 8. So were Sanballat and Tobiah, and the Ammonites and Arabians, that opposed the building of the wall, Neh. iv. 7. Note, The church's enemies have horns, and use them to the hindrance of every good work. The great enemy of the New-Testament church has seven heads and ten horns (Rev. xvii. 3), so that those who endeavour to do the church any service must expect to be pushed at.
II. We have here the friends of the church active and prevailing. The prophet did himself lift up his eyes and see the four horns, and saw them so formidable that he began to despair of the safety of every good man, and the success of every good work; but the Lord then showed him four carpenters, or smiths, who were empowered to cut off these horns, v. 20, 21. With an eye of sense we see the power of the enemies of the church; look which way we will, the world shows us that. But it is with an eye of faith that we see it safe, notwithstanding; it is the Lord that shows us that, as he opened the eyes of the prophet's servant to see the angelic guards round about his master, 2 Kings vi. 17. Observe, Those that were to fray or break the horns of the Gentiles, and to cast them out, were, 1. Carpenters or smiths (for they are supposed by some to have been horns of iron), men who had skill and ability to do it, whose proper business it was, and who understood their business and had tools at hand to do it with. Note, God calls those to serve the interests of his church whom he either finds, or makes, fit for it. If there be horns (which denote the force and fury of beasts) against the church, there are carpenters (which denote the wisdom and forecast of men) for the church, by which they find ways to master the strongest beasts, for every kind of beasts is tamed, and has been tamed, of mankind, Jam. iii. 7. 2. They were four carpenters, as many horns so many hands to saw them off. Note, Which way soever the church is threatened with mischief, and opposition given to its interests, God can find out ways and means to check the force, to restrain the wrath, and make it turn to his praise. Some by these four carpenters understand Zerubbabel and Joshua, Ezra and Nehemiah, who carried on the work of God in spite of the opposition given to it. Those horned beasts broke into God's vineyard to tread it down; but the good magistrates and the good ministers whom God raised up, though they had not power to cut off the horns of the wicked (as David did, Ps. lxxv. 5, 10), yet frightened them and cast them out. Note, When God has work to do he will raise up some to do it and others to defend it and protect those that are employed in the doing of it.
Adam Clarke: Commentary on the Bible - 1831
1:18: And behold four horns - Denoting four powers by which the Jews had been oppressed; the Assyrians, Persians, Chaldeans, and Egyptians. Or these enemies may be termed four, in reference to the four cardinal points of the heavens, whence they came: -
1. North. The Assyrians and Babylonians.
2. East. The Moabites and Ammonites.
3. South. The Egyptians.
4. West. The Philistines.
See Martin.
Albert Barnes: Notes on the Bible - 1834
1:18: And I lifted up mine eyes - o. Cyril on Zac 2:1 : "Not those of the body (for such visions are invisible to the eyes of the flesh), but rather the inner eyes of the heart and mind." It seems as though, at the close of each vision, Zechariah sank in meditation on what had been shown him; from which he was again roused by the exhibition of another vision.
I saw four horns - The mention of the horns naturally suggests the thought of the creatures which wielded them; as in the first vision that of the horses following the chiefs, implies the presence of the riders upon them. And this the more, since the word "fray them away" implies living creatures, liable to fear. Cyril: "The horn, in inspired Scripture, is always taken as an image of strength, and mostly of pride also, as David said to some, "I said unto the fools, Deal not so foolishly, and to the ungodly, Lift not up the horns. Lift not up your horns on high and speak not with a stiff neck" Psa 75:4. The prophet then sees four horns, that is, four hard and warlike nations, who could easily uproot cities and countries."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: lifted: Zac 2:1, Zac 5:1, Zac 5:5, Zac 5:9; Jos 5:13; Dan 8:3
four: Kg2 15:29, Kg2 17:1-6, Kg2 18:9-12, Kg2 24:1-25:30; Dan 2:37-43, Dan 7:3-8, Dan 8:3-14; Dan 11:28-35
Carl Friedrich Keil and Franz Delitzsch
1:18
The second vision is closely connected with the first, and shows how God will discharge the fierceness of His wrath upon the heathen nations in their self-security (Zech 1:15). Zech 1:18. "And I lifted up mine eyes, and saw, and behold four horns. Zech 1:19. And I said to the angel that talked with me, What are these? And he said to me, These are the horns which have scattered Judah, Israel, and Jerusalem. Zech 1:20. And Jehovah showed me four smiths. Zech 1:21. And I said, What come these to do? And He spake to me thus: These are the horns which have scattered Judah, so that no one lifted up his head; these are now come to terrify them, to cast down the horns of the nations which have lifted up the horn against the land of Judah to scatter it." The mediating angel interprets the four horns to the prophet first of all as the horns which have scattered Judah; then literally, as the nations which have lifted up the horn against the land of Judah to scatter it. The horn is a symbol of power (cf. Amos 6:13). The horns therefore symbolize the powers of the world, which rise up in hostility against Judah and hurt it. The number four does not point to the four quarters of the heaven, denoting the heathen foes of Israel in all the countries of the world (Hitzig, Maurer, Koehler, and others). This view cannot be established from Zech 1:10, for there is no reference to any dispersion of Israel to the four winds there. Nor does it follow from the perfect זרוּ that only such nations are to be thought of, as had already risen up in hostility to Israel and Judah in the time of Zechariah; for it cannot be shown that there were four such nations. At that time all the nations round about Judah were subject to the Persian empire, as they had been in Nebuchadnezzar's time to the Babylonian. Both the number four and the perfect zērū belong to the sphere of inward intuition, in which the objects are combined together so as to form one complete picture, without any regard to the time of their appearing in historical reality. Just as the prophet in Zech 6:1-15 sees the four chariots all together, although they follow one another in action, so may the four horns which are seen simultaneously represent nations which succeeded one another. This is shown still more clearly by the visions in Daniel 2 and 7, in which not only the colossal image seen in a dream by Nebuchadnezzar (ch. 2), but also the four beasts which are seen by Daniel to ascend simultaneously from the sea, symbolize the four empires, which rose up in succession one after the other. It is to these four empires that the four horns of our vision refer, as Jerome, Abarb., Hengstenberg, and others have correctly pointed out, since even the picturing of nations or empires as horns points back to Dan 7:7-8, and Dan 8:3-9. Zechariah sees these in all the full development of their power, in which they have oppressed and crushed the people of God (hence the perfect zērū), and for which they are to be destroyed themselves. Zârâh, to scatter, denotes the dissolution of the united condition and independence of the nation of God. In this sense all four empires destroyed Judah, although the Persian and Grecian empires did not carry Judah out of their own land.
The striking combination, "Judah, Israel, and Jerusalem," in which not only the introduction of the name of Israel between Judah and Jerusalem is to be noticed, but also the fact that the nota acc. את is only placed before Yehūdâh and Yisrâ'ēl, and not before Yerūshâlaim also, is not explained on the ground that Israel denotes the kingdom of the ten tribes, Judah the southern kingdom, and Jerusalem the capital of the kingdom (Maurer, Umbreit, and others), for in that case Israel would necessarily have been repeated before Judah, and 'ēth before Yerūshâlaim. Still less can the name Israel denote the rural population of Judah (Hitzig), or the name Judah the princely house (Neumann). By the fact that 'ēth is omitted before Yerūshâlaim, and only Vav stands before it, Jerusalem is connected with Israel and separated from Judah; and by the repetition of 'ēth before Yisrâ'ēl, as well as before Yehūdâh, Israel with Jerusalem is co-ordinated with Judah. Kliefoth infers from this that "the heathen had dispersed on the one hand Judah, and on the other hand Israel together with Jerusalem," and understands this as signifying that in the nation of God itself a separation is presupposed, like the previous separation into Judah and the kingdom of the ten tribes. "When the Messiah comes," he says, "a small portion of the Israel according to the flesh will receive Him, and so constitute the genuine people of God and the true Israel, the Judah; whereas the greater part of the Israel according to the flesh will reject the Messiah at first, and harden itself in unbelief, until at the end of time it will also be converted, and join the true Judah of Christendom." But this explanation, according to which Judah would denote the believing portion of the nation of twelve tribes, and Israel and Jerusalem the unbelieving, is wrecked on the grammatical difficulty that the cop. ו is wanting before את־ישׂראל. If the names Judah and Israel were intended to be co-ordinated with one another as two different portions of the covenant nation as a whole, the two parts would necessarily have been connected together by the cop. Vav. Moreover, in the two co-ordinated names Judah and Israel, the one could not possibly stand in the spiritual sense, and the other in the carnal. The co-ordination of 'eth-Yehūdâh with 'eth-Yisrâ'ēl without the cop. Vav shows that Israel is really equivalent to the Jerusalem which is subordinated to it, and does not contain a second member (or part), which is added to it, - in other words, that Israel with Jerusalem is merely an interpretation or more precise definition of Yehūdâh; and Hengstenberg has hit upon the correct idea, when he takes Israel as the honourable name of Judah, or, more correctly, as an honourable name for the covenant nation as then existing in Judah. This explanation is not rendered questionable by the objection offered by Koehler: viz., that after the separation of the two kingdoms, the expression Israel always denotes either the kingdom of the ten tribes, or the posterity of Jacob without regard to their being broken up, because this is not the fact. The use of the name Israel for Judah after the separation of the kingdoms is established beyond all question by 2Chron 12:1; 2Chron 15:17; 2Chron 19:8; 2Chron 21:2, 2Chron 21:4; 2Chron 23:2; 2Chron 24:5, etc.
(Note: Gesenius has correctly observed in his Thesaurus, p. 1339, that "from this time (i.e., from the severance of the kingdom) the name of Israel began to be usurped by the whole nation that was then in existence, and was used chiefly by the prophets Jeremiah, Ezekiel, and Deutero(?)-Isaiah, and after the captivity by Ezra and Nehemiah; from which it came to pass, that in the Paralipomena, even when allusion is made to an earlier period, Israel stands for Judah," although the proofs adduced in support of this from the passages quoted from the prophets need considerable sifting.)
Jehovah then showed the prophet four chârâshı̄m, or workmen, i.e., smiths; and on his putting the question, "What have these come to do?" gave him this reply: "To terrify those," etc. For the order of the words מה אלּה בּאים לעשׂות, instead of מה לעשׂות אלּה בּאים, see Gen 42:12; Neh 2:12; Judg 9:48. אלּה הקּרנות is not a nominative written absolutely at the head of the sentence in the sense of "these horns," for that would require הקרנות האלּה; but the whole sentence is repeated from Zech 1:2, and to that the statement of the purpose for which the smiths have come is attached in the form of an apodosis: "these are the horns, etc., and they (the smiths) have come." At the same time, the earlier statement as to the horns is defined more minutely by the additional clause כּפי אישׁ וגו, according to the measure, i.e., in such a manner that no man lifted up his head any more, or so that Judah was utterly prostrate. Hachărı̄d, to throw into a state of alarm, as in 2Kings 17:2. Them ('ōthâm): this refers ad sensum to the nations symbolized by the horns. Yaddōth, inf. piel of yâdâh, to cast down, may be explained as referring to the power of the nations symbolized by the horns. 'Erets Yehūdâh (the land of Judah) stands for the inhabitants of the land. The four smiths, therefore, symbolize the instruments "of the divine omnipotence by which the imperial power in its several historical forms is overthrown" (Kliefoth), or, as Theod. Mops. expresses it, "the powers that serve God and inflict vengeance upon them from many directions." The vision does not show what powers God will use for this purpose. It is simply designed to show to the people of God, that every hostile power of the world which has risen up against it, or shall rise up, is to be judged and destroyed by the Lord.
Geneva 1599
1:18 Then I lifted up my eyes, and saw, and behold (r) four horns.
(r) Which signifies all the enemies of the Church: east, west, north, and south.
John Gill
1:18 Then I lifted up mine eyes,.... To behold another vision which follows:
and saw, and behold four horns; either iron ones, such as Zedekiah the son of Chenaanah made to push the Syrians with, 3Kings 22:11 or horns of beasts, as the horns of unicorns, to which the horns of Joseph are compared, Deut 33:17 and signify kingdoms or kings, and these very powerful and mighty; and so the Targum interprets them of "four kingdoms"; and which Kimchi and Abarbinel understand of the four monarchies, Babylonian, Persian, Grecian, and Roman; so ten horns, in Dan 7:24 design ten kings or kingdoms; unless rather, seeing these horns were such who had already distressed and scattered Judah, Israel, and Jerusalem; and two of the above monarchies were not yet in being, the Grecian and Roman, when this vision was seen; and one of those that were, were friends to the Jews, as the Persians; they may in general signify all the enemies of the Jews that were round about them, on the four corners of them; as the Syrians, Assyrians, and Babylonians, on the north; the Ammonites and Moabites on the east; the Edomites and Egyptians on the south; and the Philistines on the west; as Junius thinks. Cocceius interprets them of four kings, Shalmaneser, Nebuchadnezzar, Xerxes, and Artaxerxes the first, called Longimanus; and may be applied to the antichristian states, Pagan and Papal, in the various parts of the world, called horns, Dan 7:24.
John Wesley
1:18 Four horns - Emblems of the enemies of the Jews.
Robert Jamieson, A. R. Fausset and David Brown
1:18 SECOND VISION. The power of the Jews foes shall be dissipated. (Zech 1:18-21)
four horns--To a pastoral people like the Jews the horns of the strongest in the herd naturally suggested a symbol of power and pride of conscious strength: hence the ruling powers of the world (Rev_ 17:3, Rev_ 17:12). The number four in Zechariah's time referred to the four cardinal points of the horizon. Wherever God's people turned, there were foes to encounter (Neh 4:7); the Assyrian, Chaldean, and Samaritan on the north; Egypt and Arabia on the south; Philistia on the west; Ammon and Moab on the east. But the Spirit in the prophet looked farther; namely, to the four world powers, the only ones which were, or are, to rise till the kingdom of Messiah, the fifth, overthrows and absorbs all others in its universal dominion. Babylon and Medo-Persia alone had as yet risen, but soon GrÃ&brvbr;co-Macedonia was to succeed (as Zech 9:13 foretells), and Rome the fourth and last, was to follow (Dan. 2:1-49; Dan. 7:1-28). The fact that the repairing of the evils caused to Judah and Israel by all four kingdoms is spoken of here, proves that the exhaustive fulfilment is yet future, and only the earnest of it given in the overthrow of the two world powers which up to Zechariah's time had "scattered" Judah (Jer 51:2; Ezek 5:10, Ezek 5:12). That only two of the four had as yet risen, is an argument having no weight with us, as we believe God's Spirit in the prophets regards the future as present; we therefore are not to be led by Rationalists who on such grounds deny the reference here and in Zech 6:1 to the four world kingdoms.
1:191:19: Եւ ասեմ ցհրեշտակն որ խօսէր յիս. Զի՞նչ են այդոքիկ տէր։ Եւ ասէ ցիս. Ա՛յդ եղջեւրք են որ ցրուեցին զՅուդայ՝ եւ զԻսրայէլ։
19 ահա չորս եղջիւրներ. եւ ասացի Հրեշտակին, որ խօսում էր ինձ հետ. «Ի՞նչ են դրանք, Տէ՛ր»: Ասաց ինձ. «Դրանք այն եղջիւրներն են, որ ցիրուցան արին Յուդայի երկիրը եւ Իսրայէլը»:
19 Ինծի հետ խօսող հրեշտակին ըսի. «Ասոնք ի՞նչ են»։ Ան ինծի ըսաւ. «Ասոնք են այն եղջիւրները, որոնք Յուդան, Իսրայէլն ու Երուսաղէմը ցրուեցին»։
Եւ ասեմ ցհրեշտակն որ խօսէր յիս. Զի՞նչ են այդոքիկ, [16]տէր: Եւ ասէ ցիս. Այդ եղջեւրք են որ ցրուեցին զՅուդա եւ զԻսրայէլ[17]:

1:19: Եւ ասեմ ցհրեշտակն որ խօսէր յիս. Զի՞նչ են այդոքիկ տէր։ Եւ ասէ ցիս. Ա՛յդ եղջեւրք են որ ցրուեցին զՅուդայ՝ եւ զԻսրայէլ։
19 ահա չորս եղջիւրներ. եւ ասացի Հրեշտակին, որ խօսում էր ինձ հետ. «Ի՞նչ են դրանք, Տէ՛ր»: Ասաց ինձ. «Դրանք այն եղջիւրներն են, որ ցիրուցան արին Յուդայի երկիրը եւ Իսրայէլը»:
19 Ինծի հետ խօսող հրեշտակին ըսի. «Ասոնք ի՞նչ են»։ Ան ինծի ըսաւ. «Ասոնք են այն եղջիւրները, որոնք Յուդան, Իսրայէլն ու Երուսաղէմը ցրուեցին»։
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1:191:19 И сказал я Ангелу, говорившему со мною: что это? И он ответил мне: это роги, которые разбросали Иуду, Израиля и Иерусалим.
1:19 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say אֶל־ ʔel- אֶל to הַ ha הַ the מַּלְאָ֛ךְ mmalʔˈāḵ מַלְאָךְ messenger הַ ha הַ the דֹּבֵ֥ר ddōvˌēr דבר speak בִּ֖י bˌî בְּ in מָה־ mā- מָה what אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to אֵ֤לֶּה ʔˈēlleh אֵלֶּה these הַ ha הַ the קְּרָנֹות֙ qqᵊrānôṯ קֶרֶן horn אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] זֵר֣וּ zērˈû זרה scatter אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וִ wi וְ and ירוּשָׁלָֽם׃ ס yrûšālˈām . s יְרוּשָׁלִַם Jerusalem
1:19. et dixi ad angelum qui loquebatur in me quid sunt haec et dixit ad me haec sunt cornua quae ventilaverunt Iudam et Israhel et HierusalemAnd I said to the angel that spoke in me: What are these? And he said to me: These are the horns that have scattered Juda, and Israel, and Jerusalem.
19. And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem.
1:19. And I said to the angel, who was speaking with me, “What are these?” And he said to me, “These are the horns that have winnowed Judah and Israel and Jerusalem.”
1:19. And I said unto the angel that talked with me, What [be] these? And he answered me, These [are] the horns which have scattered Judah, Israel, and Jerusalem.
And I said unto the angel that talked with me, What [be] these? And he answered me, These [are] the horns which have scattered Judah, Israel, and Jerusalem:

1:19 И сказал я Ангелу, говорившему со мною: что это? И он ответил мне: это роги, которые разбросали Иуду, Израиля и Иерусалим.
1:19
וָ וְ and
אֹמַ֗ר ʔōmˈar אמר say
אֶל־ ʔel- אֶל to
הַ ha הַ the
מַּלְאָ֛ךְ mmalʔˈāḵ מַלְאָךְ messenger
הַ ha הַ the
דֹּבֵ֥ר ddōvˌēr דבר speak
בִּ֖י bˌî בְּ in
מָה־ mā- מָה what
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֔י ʔēlˈay אֶל to
אֵ֤לֶּה ʔˈēlleh אֵלֶּה these
הַ ha הַ the
קְּרָנֹות֙ qqᵊrānôṯ קֶרֶן horn
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
זֵר֣וּ zērˈû זרה scatter
אֶת־ ʔeṯ- אֵת [object marker]
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וִ wi וְ and
ירוּשָׁלָֽם׃ ס yrûšālˈām . s יְרוּשָׁלִַם Jerusalem
1:19. et dixi ad angelum qui loquebatur in me quid sunt haec et dixit ad me haec sunt cornua quae ventilaverunt Iudam et Israhel et Hierusalem
And I said to the angel that spoke in me: What are these? And he said to me: These are the horns that have scattered Juda, and Israel, and Jerusalem.
19. And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem.
1:19. And I said to the angel, who was speaking with me, “What are these?” And he said to me, “These are the horns that have winnowed Judah and Israel and Jerusalem.”
1:19. And I said unto the angel that talked with me, What [be] these? And he answered me, These [are] the horns which have scattered Judah, Israel, and Jerusalem.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Блаж. Иероним ставит это видение Захарии в связь с видением четырех монархий у Даниила (II:31-44) и разумеет под рогами во втором видении Захарии четыре определенные царства: Вавилонское, Мидо-персидское, Македонское и Римское.
Albert Barnes: Notes on the Bible - 1834
1:19: These are the horns which have scattered - o "The four horns which scattered Judah, Israel and Jerusalem, are four nations, Babylonians, Medes and Persians, Macedonians and Romans; as the Lord, on the prophet's enquiry, explains here, and Daniel unfolds most fully Dan. 2; who in the vision of the image with golden head, silver breast, belly and thighs of brass, feet of iron and clay, explained it of these four nations, and again in another vision of four beasts Dan. 7, lion, bear, leopard and another unnamed dreadful beast, he pointed out the same nations under another figure. But that the Medes and Persians, after the victory of Cyrus, were one kingdom, no one will doubt, who reads secular and sacred literature. When this vision was beheld, the kingdom of the Babylonians had now passed away, that of the Medes and Persians was instant; that of Greeks and Macedonians and of the Romans was yet to come.
What the Babylonians, what the Medes and Persians, what the Greeks that is, the Macedonians, did to Judah, Israel and Jerusalem, a learned man acknowledgeth, especially under Antiochus, surnamed Epiphanes, to which the history of the Maccabees belongs. After the Coming of our Lord and Saviour, when Jerusalem was encompassed, Josephus, a native writer, tells most fully, what the Israelites endured, and the Gospel fore-announced. These horns dispersed Judah almost individually, so that, bowed down by the heavy weight of evils, no one of them raised his head." Though these were successive in time, they are exhibited to Zechariah as one. One whole are the efforts against God's Church; one whole are the instruments of God, whether angelic or human, in doing or suffering, to repel them. Zechariah then exhibits these hostile powers as past and gone, as each would be at the end, having put forth his passing might, and perishing. They scattered, each in its day, and disappeared; for the next displaced it.
The long schism being ended, Judah and Israel are again one; and Jerusalem, the place of God's worship, belongs to Israel as well as to Judah.
The explanation of the number four, as symbolizing contemporaneous attacks from the four quarters of the heavens, fails in matter of fact, that, in these later times, the Jews suffered always from one power at a time. There was no such fourfold attack. In Zechariah's time all around was Persian.
Osorius: "Those horns, broken by the angels' ministry, portended that no guilt against the church of Christ should be unpunished. Never will there be wanting fierce enemies from east, west, north, or south, whom God will strengthen, in order by them to teach His own. But when He shall see His work finished, that is, when He shall have cleansed the stains of His own and brought back His Church to her former purity, He will punish those who so fiercely afflicted her."
Spiritually, (Jerome), "those who destroy vices, build up virtues, and all the saints who, possessing these remedies, ever build up the Church, may be called 'builders.' Whence the Apostle says, "I, as a wise builder, laid the foundation" Co1 3:10; and the Lord, when wroth, said that He would "take away from Jerusalem artificer and wise man" Isa 3:3. And the Lord Himself, Son of the Almighty God and of the Creator of all, is called "the son of the carpenter" Mat 13:55.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: What: Zac 1:9, Zac 1:21, Zac 2:2, Zac 4:11-14; Rev 7:13, Rev 7:14
scattered: Zac 1:21, Zac 8:14; Ezr 4:1, Ezr 4:4, Ezr 4:7, Ezr 5:3; Jer 50:17, Jer 50:18; Dan 12:7; Hab 3:14
John Gill
1:19 And I said unto the angel that talked with me,.... Zech 1:9,
What be these? that is, who do these horns signify? and what or whom do they represent?
and he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem; which may design the distresses, vexations, and captivities of the people of Israel by their enemies, as by the Moabites, Ammonites, &c. in the times of the judges; and the captivity of the ten tribes of Israel by Shalmaneser; and of the two tribes of Benjamin and Judah, and of the destruction of Jerusalem, by Nebuchadnezzar; when they were ventilated or fanned, as the word (x) signifies, and so scattered abroad; see Jer 6:11 and also their troubles in the times of the Medes and Persians, under Cambyses, until this second year of Darius; and may likewise have reference prophetically to their after troubles and captivity by the Romans; and to Rome Pagan, which persecuted and scattered the churches of Christ and people of God in the several parts of the world; and the antichristian states, the persecutors of the same.
(x) "quae ventilaverunt", V. L. Pagninus, Montanus, Vatablus, Drusius, Cocceius.
John Wesley
1:19 The horns - Powers, states, and kingdoms, which have from all sides pushed at, broken and tossed my people. Judah - The two tribes. Israel - The ten tribes.
Robert Jamieson, A. R. Fausset and David Brown
1:19 Judah, Israel--Though some of the ten tribes of Israel returned with Judah from Babylon, the full return of the former, as of the latter, is here foretold and must be yet future.
1:201:20: Եւ եցո՛յց ինձ Տէր չորս հիւսունս։
20 Եւ Տէրը ցոյց տուեց ինձ չորս հիւսներ.
20 Եւ Տէրը ինծի չորս դարբիններ ցուցուց։
Եւ եցոյց ինձ Տէր չորս հիւսունս:

1:20: Եւ եցո՛յց ինձ Տէր չորս հիւսունս։
20 Եւ Տէրը ցոյց տուեց ինձ չորս հիւսներ.
20 Եւ Տէրը ինծի չորս դարբիններ ցուցուց։
zohrab-1805▾ eastern-1994▾ western am▾
1:201:20 Потом показал мне Господь четырех рабочих.
1:20 וַ wa וְ and יַּרְאֵ֣נִי yyarʔˈēnî ראה see יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four חָרָשִֽׁים׃ ḥārāšˈîm חָרָשׁ artisan
1:20. et ostendit mihi Dominus quattuor fabrosAnd the Lord shewed me four smiths.
20. And the LORD shewed me four smiths.
1:20. And the Lord showed me four workmen.
1:20. And the LORD shewed me four carpenters.
And the LORD shewed me four carpenters:

1:20 Потом показал мне Господь четырех рабочих.
1:20
וַ wa וְ and
יַּרְאֵ֣נִי yyarʔˈēnî ראה see
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four
חָרָשִֽׁים׃ ḥārāšˈîm חָרָשׁ artisan
1:20. et ostendit mihi Dominus quattuor fabros
And the Lord shewed me four smiths.
20. And the LORD shewed me four smiths.
1:20. And the Lord showed me four workmen.
1:20. And the LORD shewed me four carpenters.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Под рабочими или мастерами, говорит блаж. Иероним, "мы понимаем Ангелов, повинующихся могуществу Господа, так что они созидают то, что язычники разрушили" (с. 18).
Adam Clarke: Commentary on the Bible - 1831
1:20: Four carpenters - Four other powers, who should defeat the powers intended by the horns. These are the same as the four chariots mentioned Zac 6:1-3, Zac 6:6, Zac 6:7. The first was Nabopolassar, father of Nebuchadnezzar, who overturned the empire of the Assyrians. The second was Cyrus, who destroyed the empire of the Chaldeans. The third was Alexander the Great, who destroyed the empire of the Persians. And the fourth was Ptolemy, who rendered himself master of Egypt. Some of these had already been cast down; the rest were to follow. Calmet gives this interpretation, and vindicates it at length.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: four: Zac 9:12-16, Zac 10:3-5, Zac 12:2-6; Deu 33:25; Jdg 11:16, Jdg 11:18; Sa1 12:11; Neh 9:27; Isa 54:15-17; Oba 1:21; Mic 5:5, Mic 5:6, Mic 5:8, Mic 5:9
Geneva 1599
1:20 And the LORD showed me four (s) craftsmen.
(s) These craftsmen or smiths are God's instruments, who with their mallets and hammers break these hard and strong horns which would overthrow the Church, and declare that no enemies' horn is so strong, but God has a hammer to break it in pieces.
John Gill
1:20 And the Lord showed me four carpenters. To saw and cut in pieces the four horns; or rather "four blacksmiths" (y); these horns were horns of iron; so the word is rendered a "smith" in 1Kings 13:19 and indeed it signifies both a worker in wood and a worker in iron; and who are sometimes distinguished by what they work in, whether wood or iron; see Is 44:12. The Jews say (z) these four carpenters are Messiah ben David, Messiah ben Ephraim, Elijah, and the priest of righteousness; or, as elsewhere (a), Elijah, the King Messiah, Melchizedek, and he that was anointed for war; though Kimchi much better interprets them of the kings, the princes above, who preside over kingdoms, that is, the angels; and so Jerom and Theodoret; who have been sometimes employed in the destruction of the enemies of God's people, or in preventing them doing the mischief they otherwise would; and even the several monarchies themselves have been the means of destroying each other; so the Babylonians were destroyed by the Medes and Persians; the Persians by the Grecians; the Grecians by the Romans; and the Romans by the Goths, Hunns, Vandals, &c. in the western part of the empire; and by the Saracens and Turks in the eastern part of it: and they may be applied to the apostles of Christ, who were chiefly mechanics, mean and illiterate persons, yet workmen in the Gospel, that need not to be ashamed; and who were sent by Christ into the four parts of the world, to spread his Gospel, set up his interest, and pull down the kingdom of Satan: and since the Jews make the Messiah himself one of these carpenters, they have no reason to upbraid or be offended at Jesus our Messiah being a carpenter, and a carpenter's son, as in Mt 13:55 and Kimchi owns that their ancient Rabbins explain this verse of the days of the Messiah.
(y) "fabros ferrarios", Pembellus, Sanctius, Burkius. (z) T. Bab. Succa, fol. 52. 2. (a) Shirhashirim Rabba, fol. 11. 4. Vid. Bemidbar Rabba, sect. 14. fol. 111. 4.
Robert Jamieson, A. R. Fausset and David Brown
1:20 four carpenters--or "artificers." The several instrumentalities employed, or to be employed, in crushing the "Gentile" powers which "scattered" Judah, are hereby referred to. For every one of the four horns there was a cleaving "artificer" to beat it down. For every enemy of God's people, God has provided a counteracting power adequate to destroy it.
1:211:21: Եւ ասեմ. Իսկ դոքա զի՞նչ գան գործել։ Եւ ասէ ցիս. Ա՛յդ եղջեւրք են որ ցրուեցին զՅուդայ՝ եւ զԻսրայէլ խորտակեցին. եւ ո՛չ ոք ՚ի նոցանէ ամբարձ զգլուխ իւր. եւ ելին սոքա սրե՛լ զնոսա ՚ի ձեռս նոցա. զչորս եղջեւրս՝ զազգս յարուցեալս եղջեւր, ՚ի վերայ երկրի Տեառն ցրուել զնա[10799]։[10799] Ոսկան. Եւ ելին սոքա ցրել զնոսա։ Ոմանք. Սրել զսոսա... զչորս եղջիւրս զայս յարուցեալս եղջիւր ՚ի վերայ երկրի Տեառն ցրել զնոսա։
[20] ես ասացի. «Իսկ դրանք ի՞նչ անելու են գալիս»: Ասաց ինձ. «Դրանք այն եղջիւրներն են, որոնք ցիրուցան արին Յուդայի երկիրը եւ խորտակեցին Իսրայէլը. եւ նրանցից ոչ ոք չբարձրացրեց իր գլուխը: Իսկ սրանք եկել են սրելու իրար դէմ այդ չորս եղջիւրները՝ այն ազգերը, որոնք եղջիւր բարձրացրին Տիրոջ երկրի վրայ եւ ցիրուցան արին այն»:
21 Ես ըսի. «Ասոնք ի՞նչ պիտի ընեն»։ Անիկա խօսեցաւ ու ըսաւ. «Ասոնք են այն եղջիւրները, որոնք Յուդան ցրուեցին, այնպէս որ ոեւէ մարդ չկրցաւ իր գլուխը վերցնել։ Ուստի ասոնք եկան որպէս զի զանոնք վախցնեն ու Յուդայի երկիրը ցրուելու համար եղջիւր վերցնող ազգերուն եղջիւրները վար ձգեն»։
Եւ ասեմ. Իսկ դոքա զի՞նչ գան գործել: Եւ ասէ ցիս. Այդ եղջեւրք են որ ցրուեցին զՅուդա [18]եւ զԻսրայէլ խորտակեցին, եւ ոչ ոք ի նոցանէ ամբարձ զգլուխ իւր. եւ ելին սոքա սրել զնոսա ի ձեռս նոցա, զչորս եղջեւրս` զազգս յարուցեալս եղջեւր ի վերայ երկրի Տեառն`` ցրուել զնա:

1:21: Եւ ասեմ. Իսկ դոքա զի՞նչ գան գործել։ Եւ ասէ ցիս. Ա՛յդ եղջեւրք են որ ցրուեցին զՅուդայ՝ եւ զԻսրայէլ խորտակեցին. եւ ո՛չ ոք ՚ի նոցանէ ամբարձ զգլուխ իւր. եւ ելին սոքա սրե՛լ զնոսա ՚ի ձեռս նոցա. զչորս եղջեւրս՝ զազգս յարուցեալս եղջեւր, ՚ի վերայ երկրի Տեառն ցրուել զնա[10799]։
[10799] Ոսկան. Եւ ելին սոքա ցրել զնոսա։ Ոմանք. Սրել զսոսա... զչորս եղջիւրս զայս յարուցեալս եղջիւր ՚ի վերայ երկրի Տեառն ցրել զնոսա։
[20] ես ասացի. «Իսկ դրանք ի՞նչ անելու են գալիս»: Ասաց ինձ. «Դրանք այն եղջիւրներն են, որոնք ցիրուցան արին Յուդայի երկիրը եւ խորտակեցին Իսրայէլը. եւ նրանցից ոչ ոք չբարձրացրեց իր գլուխը: Իսկ սրանք եկել են սրելու իրար դէմ այդ չորս եղջիւրները՝ այն ազգերը, որոնք եղջիւր բարձրացրին Տիրոջ երկրի վրայ եւ ցիրուցան արին այն»:
21 Ես ըսի. «Ասոնք ի՞նչ պիտի ընեն»։ Անիկա խօսեցաւ ու ըսաւ. «Ասոնք են այն եղջիւրները, որոնք Յուդան ցրուեցին, այնպէս որ ոեւէ մարդ չկրցաւ իր գլուխը վերցնել։ Ուստի ասոնք եկան որպէս զի զանոնք վախցնեն ու Յուդայի երկիրը ցրուելու համար եղջիւր վերցնող ազգերուն եղջիւրները վար ձգեն»։
zohrab-1805▾ eastern-1994▾ western am▾
1:211:21 И сказал я: что они идут делать? Он сказал мне так: эти роги разбросали Иуду, так что никто не может поднять головы своей; а сии пришли устрашить их, сбить роги народов, поднявших рог свой против земли Иуды, чтобы рассеять ее.
1:21 וָ wā וְ and אֹמַ֕ר ʔōmˈar אמר say מָ֛ה mˈā מָה what אֵ֥לֶּה ʔˌēlleh אֵלֶּה these בָאִ֖ים vāʔˌîm בוא come לַֽ lˈa לְ to עֲשֹׂ֑ות ʕᵃśˈôṯ עשׂה make וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say אֵ֣לֶּה ʔˈēlleh אֵלֶּה these הַ ha הַ the קְּרָנֹ֞ות qqᵊrānˈôṯ קֶרֶן horn אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] זֵ֣רוּ zˈērû זרה scatter אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah כְּ kᵊ כְּ as פִי־ fî- פֶּה mouth אִישׁ֙ ʔîš אִישׁ man לֹא־ lō- לֹא not נָשָׂ֣א nāśˈā נשׂא lift רֹאשֹׁ֔ו rōšˈô רֹאשׁ head וַ wa וְ and יָּבֹ֤אוּ yyāvˈōʔû בוא come אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these לְ lᵊ לְ to הַחֲרִ֣יד haḥᵃrˈîḏ חרד tremble אֹתָ֔ם ʔōṯˈām אֵת [object marker] לְ lᵊ לְ to יַדֹּ֞ות yaddˈôṯ ידה shoot אֶת־ ʔeṯ- אֵת [object marker] קַרְנֹ֣ות qarnˈôṯ קֶרֶן horn הַ ha הַ the גֹּויִ֗ם ggôyˈim גֹּוי people הַ ha הַ the נֹּשְׂאִ֥ים nnōśᵊʔˌîm נשׂא lift קֶ֛רֶן qˈeren קֶרֶן horn אֶל־ ʔel- אֶל to אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah לְ lᵊ לְ to זָרֹותָֽהּ׃ ס zārôṯˈāh . s זרה scatter
1:21. et dixi 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 deiciant cornua gentium quae levaverunt cornu super terram Iuda ut dispergerent eamAnd I said: What come these to do? and he spoke, saying: These are the horns which have scattered Juda every man apart, and none of them lifted up his head: and these are come to fray them, to cast down the horns of the nations, that have lifted up the horn upon the land of Juda to scatter it.
21. Then said I, What come these to do? And he spake, saying, These are the horns which scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast down the horns of the nations, which lifted up their horn against the land of Judah to scatter it.
1:21. And I said, “What have these come to do?” He spoke, saying, “These are the horns that have winnowed Judah, through every single man, and none of them lifted up his head. And these have come to frighten them away, so as to cast down the horns of the Gentiles, which have lifted up a horn over the land of Judah, so as to scatter it.”
1:21. Then said I, What come these to do? And he spake, saying, These [are] the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up [their] horn over the land of Judah to scatter it.
Then said I, What come these to do? And he spake, saying, These [are] the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up [their] horn over the land of Judah to scatter it:

1:21 И сказал я: что они идут делать? Он сказал мне так: эти роги разбросали Иуду, так что никто не может поднять головы своей; а сии пришли устрашить их, сбить роги народов, поднявших рог свой против земли Иуды, чтобы рассеять ее.
1:21
וָ וְ and
אֹמַ֕ר ʔōmˈar אמר say
מָ֛ה mˈā מָה what
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
בָאִ֖ים vāʔˌîm בוא come
לַֽ lˈa לְ to
עֲשֹׂ֑ות ʕᵃśˈôṯ עשׂה make
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
הַ ha הַ the
קְּרָנֹ֞ות qqᵊrānˈôṯ קֶרֶן horn
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
זֵ֣רוּ zˈērû זרה scatter
אֶת־ ʔeṯ- אֵת [object marker]
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
כְּ kᵊ כְּ as
פִי־ fî- פֶּה mouth
אִישׁ֙ ʔîš אִישׁ man
לֹא־ lō- לֹא not
נָשָׂ֣א nāśˈā נשׂא lift
רֹאשֹׁ֔ו rōšˈô רֹאשׁ head
וַ wa וְ and
יָּבֹ֤אוּ yyāvˈōʔû בוא come
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
לְ lᵊ לְ to
הַחֲרִ֣יד haḥᵃrˈîḏ חרד tremble
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
לְ lᵊ לְ to
יַדֹּ֞ות yaddˈôṯ ידה shoot
אֶת־ ʔeṯ- אֵת [object marker]
קַרְנֹ֣ות qarnˈôṯ קֶרֶן horn
הַ ha הַ the
גֹּויִ֗ם ggôyˈim גֹּוי people
הַ ha הַ the
נֹּשְׂאִ֥ים nnōśᵊʔˌîm נשׂא lift
קֶ֛רֶן qˈeren קֶרֶן horn
אֶל־ ʔel- אֶל to
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
לְ lᵊ לְ to
זָרֹותָֽהּ׃ ס zārôṯˈāh . s זרה scatter
1:21. et dixi 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 deiciant cornua gentium quae levaverunt cornu super terram Iuda ut dispergerent eam
And I said: What come these to do? and he spoke, saying: These are the horns which have scattered Juda every man apart, and none of them lifted up his head: and these are come to fray them, to cast down the horns of the nations, that have lifted up the horn upon the land of Juda to scatter it.
21. Then said I, What come these to do? And he spake, saying, These are the horns which scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast down the horns of the nations, which lifted up their horn against the land of Judah to scatter it.
1:21. And I said, “What have these come to do?” He spoke, saying, “These are the horns that have winnowed Judah, through every single man, and none of them lifted up his head. And these have come to frighten them away, so as to cast down the horns of the Gentiles, which have lifted up a horn over the land of Judah, so as to scatter it.”
1:21. Then said I, What come these to do? And he spake, saying, These [are] the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up [their] horn over the land of Judah to scatter it.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. В первом видении выяснено, что мирное и благополучное состояние языческих царств не соответствует намерениям Иеговы возвратить избранному народу Свое благоволение и благополучие; во втором - определенно высказано, что язычников ожидает кара за их жестокость по отношению к Иуде и Израилю.
Adam Clarke: Commentary on the Bible - 1831
1:21: These are come to fray them - To break, pound, and reduce them to powder. Fray, from the French, frayer, to rub. חרשים charashim signifies either carpenters or smiths; probably the latter are here intended, who came with hammers, files, and such like, to destroy these horns, which no doubt seemed to be of iron.
From a sensible correspondent I have received the following note: -
"The word we translate carpenters, חרשים charashim, is a root which, according to Mr. Parkhurst, denotes silent thought or attention; and in kal and hiphil, to contrive, devise secretly, or in silence; hence applied as a noun to an artificer of any kind, and to any work which disposes to silent attention. Thus, to potters' ware, Lev 6:28; Job 2:8; and in many other places. So also to ploughing, Deu 22:10; Pro 20:4, which requires constant attention to make 'the right-lined furrow.' Let it be remembered that in ancient times such works were more esteemed than the useless ones we have learned to admire. So again, in Gen 24:21, and elsewhere, it implies to be silent, as in deep thought or great attention.
"Now it is evident that the purport of this vision is the same with the gracious declarations which precede it, viz., to express the return of the protecting mercies of God to his people, delivering them from their enemies. I should therefore be inclined to render חרשים charashim here, watchers or inspectors, in the sense which our translators have rendered the Chaldee עיר ir, a watcher, in the fourth chapter of Daniel, Dan 4:13; understanding thereby 'spirits of the heavens, which go forth from standing before the Lord of all the earth,' Zac 6:6, and are described in the first vision as 'sent to walk to and fro through the earth.' This gives to the whole narrative a sublime and important sense, affording us some glimpse of the Divine government by the ministration of angels, such as Jacob was favored with in his vision at Beth-el, and which our Savior himself informed Nathanael constituted part of the glory of his mediatorial kingdom." - M. A. B.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: These are the: Zac 1:19; Dan 12:7
fray: That is, to terrify, or affright, from the French effrayer.
which: Psa 75:4, Psa 75:5; Lam 2:17
John Gill
1:21 Then said I, What come these to do?.... That is, these four carpenters; for, being artificers or workmen, as the Targum renders the word, the prophet concluded there was some work for them to do:
And he spake, saying; meaning the angel that talked with him, and interpreted the visions to him:
These are the horns which have scattered Judah; not that the carpenters were the horns, for these two are distinct from, and opposite to, one another. The words should rather be rendered, "these horns which have scattered Judah", as before said, Zech 1:19,
so that no man did lift up his head; or, as the Targum paraphrases it, "did not suffer" (a man) "to go with an erect stature"; but, through oppression, sorrow, and misery, was obliged to stoop, and bow, and hang down his head:
but these are come to fray them; these carpenters are come to frighten the horns, to put terror into those kings and kingdoms;
to cast out the horns of the Gentiles; to destroy their kingdoms, and take away their power from them:
which lifted up their horns over the land of Judah to scatter it: who make use of their power, and do harm to the people of Israel, and triumph and insult over them; see Ps 75:4 all which may be applied to the ministers of the Gospel, who are workmen; and whose business it is to fight or terrify the horns, wicked men, even men in power, the enemies of Christ's church and people; by their preaching, which has made a Felix to tremble; by their prayers, which they have been more afraid of than an army of men, as Mary queen of Scots said of the prayers of John Knox; and by their good lives and conversations, which made Herod stand in fear of John the Baptist; nay, even they have been a terror to the devil himself, and have been the means of casting him, and his principalities and powers, out of the Gentile world, and out of both the bodies and souls of men; and of casting down the strong holds of sin, and of breaking in pieces the kingdom and interest of Satan, and of building up the churches of Christ; the work of these spiritual carpenters is to cut down men, comparable to strong, sturdy, and lofty trees, for the pride and haughtiness of their hearts, the stiffness and stubbornness of their wills, and for their show of goodliness and beauty: this is done by the ministry of the word, the cutting doctrines of it, accompanied with the Spirit and power of God; as it is said, "I have hewed them by the prophets, I have slain them by, the words of my mouth", Hos 6:5 whereas, when before, they grew up and stood on their own bottom, their morality, civility, and works of righteousness; now they are cut down, and die to all these things, as to any hope of salvation by them; and then, as the carpenter smooths and planes a timber he has hewed, and fitly frames it together, and joints it in, and lays it on a good foundation; so do Gospel ministers, as instruments in the hands of God, after hewing and cutting work through the ministration of the law, the killing letter, and which works wrath; speak comfortably to such souls, by directing them to the blood and righteousness of Christ for pardon of sin and justification of life; and ministerially lay them in the spiritual building, the church; or advise and exhort them to submit to the ordinances of Christ, and join themselves to Gospel churches; and, above all things, instruct them to build on Christ, the sure foundation in Zion; and ministerially lay him as the alone foundation to build upon for life and salvation, and not upon any works of righteousness done by them; and put them upon walking according to the line and rule of the divine word, in matters of worship, discipline, and conversation: and as there were in the first times of the Gospel many such builders, and have been more or less since; so there will be many more in the latter day, who will be very successfully employed in building, repairing, and beautifying the church of God; see Is 58:12. Some by the four carpenters understand Zerubbabel, Joshua, Ezra, and Nehemiah; and so, by the four horns, those that opposed them in building the city and temple, as Rehum, Shimshai, Sanballat, and Tobiah; but these seem too inferior governors to be signified by horns; nor did they do what is here ascribed to them; rather their nations, Samaritans, Arabians, Ammonites, and Philistines, are meant.
John Wesley
1:21 He - Christ. These - He first points to the four horns. But these - These carpenters are emblems of those instruments God will employ in breaking those destroyers. Who lift up - Who employed their arms and strength against the kingdom of Judah, to drive them out of God's inheritance.
Robert Jamieson, A. R. Fausset and David Brown
1:21 These are the horns--rather, Those, namely, the horns being distinguished from the "carpenters," or destroying workmen ("skilful to destroy," Ex 21:31), intended in the "these" of the question.
no man . . . lift up his head--so depressed were they with a heavy weight of evils (Job 10:15).
to fray--to strike terror into them (Ezek 30:9).
lifted up . . . horn--in the haughtiness of conscious strength (Ps 75:4-5) tyrannizing over Judah (Ezek 34:21).
The city shall be fully restored and enlarged (Zech 2:2-5). Recall of the exiles (Zech 2:6-7). Jehovah will protect His people and make their foes a spoil unto them (Zech 2:8-9). The nations shall be converted to Jehovah, as the result of His dwelling manifestly amidst His people (Zech 2:10-13).