Զաքարիա / Zechariah - 13 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6. Уничтожение идолопоклонства и удаление лжепророков. 7:-9. Суд над народом Божиим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Some further promises relating to gospel-times. Here is a promise of the remission of sins (ver. 1), of the reformation of manners (ver. 2), and particularly of the convicting and silencing of false prophets, ver. 2-6. II. A clear prediction of the sufferings of Christ and the dispersion of his disciples thereupon (ver. 7), of the destruction of the greater part of the Jewish nation not long after (ver. 8), and of the purifying of a remnant of them, a peculiar people to God, ver. 9.
Adam Clarke: Commentary on the Bible - 1831
After the humiliation and conversion of the Jews, foretold in the preceding chapter, they are here promised the full pardon of their sins, and a deliverance from idolatry and false prophets, Zac 13:1-6. Prophecy concerning the death of the Messiah, and the persecution of his disciples, Zac 13:7. The remaining verses may refer to those Jewish converts to Christianity who survived the calamities which their country suffered from the Romans, Zac 13:8, Zac 13:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zac 13:1, The fountain of purgation for Jerusalem, Zac 13:2, from idolatry, and false prophecy; Zac 13:7, The death of Christ, and the trial of a third part.
John Gill
INTRODUCTION TO ZECHARIAH 13
In this chapter are prophecies concerning the purification of the penitent Jews before spoken of; the removal of idols, and false prophets, out of the earth; the death of Christ; the destruction of the greater part of men, and the salvation of a few of them. The cleansing of such that mourn for sin, in a fountain opened for that purpose, is spoken of, Zech 13:1 the utter abolition of idols, and false prophets, and unclean spirits, is affirmed, Zech 13:2 the parents of false prophets will forbid them to prophesy; they themselves will be ashamed of their visions; they will throw off the rough garment, which was a token of their being prophets, and by which they deceived: they will confess they are no prophets, and what they are, and own the wounds they have received from their friends on that account, Zech 13:3 and whereas the Messiah, as pierced and crucified, is spoken of in the preceding chapter Zech 12:10, whose blood is the cleansing fountain mentioned in this, an account is given of his death; who is described by his office, the Shepherd of the Lord; and by his natures, human and divine, the Man his fellow; his death is signified by smiting with the sword, which was done by the order of the Lord; the consequences of which were the scattering of the sheep, and the turning of the hand of the Lord upon them in a way of mercy, Zech 13:7 and then it is declared that two parts in three of the land should be cut off, and a third part saved, but yet so as by fire, whom the Lord would own as his people, and they should acknowledge him to be their God, Zech 13:8.
13:113:1: Յաւո՛ւր յայնմիկ եղիցի ամենայն տեղի բացեալ տանն Դաւթի՝ ՚ի փոփոխումն եւ ՚ի սրսկումն[10882]։ [10882] ՚Ի լուս՛՛. ՚ի վերայ՝ տեղի. նշանակի՝ աղբիւր։ Եւ ՚ի բնաբանի՝ զկնի՝ տանն Դաւթի, դատարկ տեղի թողեալ՝ ՚ի լուս՛՛. նշանակի չակերտիւ ՚ի մէջ առնուլ՝ ՚ի փոփոխումն եւ ՚ի սրսկումն. ըստ որում եւ եդաք համաձայն ոմանց։ Թէպէտ եւ այլ ոմանք առանց նշանակելոյ ինչ ՚ի լուսանցս՝ ունէին. Եղիցի ամենայն տեղի բացեալ տանն Դաւթի։ Եւ եղիցի յաւ՛՛։ Եւ ոմանք եւս. Եղիցի ամենայն տեղի բացեալ տանն Դաւթի աղբիւր ՚ի փոխումն եւ ՚ի սրսկումն։ Իսկ Ոսկան յաւելուածով այսպէս դնէ. Եղիցի ամենայն տեղի աղբիւր բացեալ տանն Դաւթի՝ եւ բնակողացն Երուսաղէմ ՚ի լուացումն մեղաւորի եւ դաշտականաւորի։
1 Այն օրը Դաւթի տան համար պիտի բացուի ամէն մի վայր՝ նրա փոփոխման ու մաքրման համար:
13 Այն օրը Դաւիթին տանը ու Երուսաղէմի բնակիչներուն Բացուած աղբիւր մը պիտի ըլլայ Մեղքէն ու պղծութենէն մաքրուելու համար։
Յաւուր յայնմիկ եղիցի [150]ամենայն տեղի`` բացեալ տանն Դաւթի` [151]ի փոփոխումն եւ ի սրսկումն:

13:1: Յաւո՛ւր յայնմիկ եղիցի ամենայն տեղի բացեալ տանն Դաւթի՝ ՚ի փոփոխումն եւ ՚ի սրսկումն[10882]։
[10882] ՚Ի լուս՛՛. ՚ի վերայ՝ տեղի. նշանակի՝ աղբիւր։ Եւ ՚ի բնաբանի՝ զկնի՝ տանն Դաւթի, դատարկ տեղի թողեալ՝ ՚ի լուս՛՛. նշանակի չակերտիւ ՚ի մէջ առնուլ՝ ՚ի փոփոխումն եւ ՚ի սրսկումն. ըստ որում եւ եդաք համաձայն ոմանց։ Թէպէտ եւ այլ ոմանք առանց նշանակելոյ ինչ ՚ի լուսանցս՝ ունէին. Եղիցի ամենայն տեղի բացեալ տանն Դաւթի։ Եւ եղիցի յաւ՛՛։ Եւ ոմանք եւս. Եղիցի ամենայն տեղի բացեալ տանն Դաւթի աղբիւր ՚ի փոխումն եւ ՚ի սրսկումն։ Իսկ Ոսկան յաւելուածով այսպէս դնէ. Եղիցի ամենայն տեղի աղբիւր բացեալ տանն Դաւթի՝ եւ բնակողացն Երուսաղէմ ՚ի լուացումն մեղաւորի եւ դաշտականաւորի։
1 Այն օրը Դաւթի տան համար պիտի բացուի ամէն մի վայր՝ նրա փոփոխման ու մաքրման համար:
13 Այն օրը Դաւիթին տանը ու Երուսաղէմի բնակիչներուն Բացուած աղբիւր մը պիտի ըլլայ Մեղքէն ու պղծութենէն մաքրուելու համար։
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13:113:1 В тот день откроется источник дому Давидову и жителям Иерусалима для омытия греха и нечистоты.
13:1 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἔσται ειμι be πᾶς πας all; every τόπος τοπος place; locality διανοιγόμενος διανοιγω open thoroughly / wide ἐν εν in τῷ ο the οἴκῳ οικος home; household Δαυιδ δαβιδ Dabid; Thavith
13:1 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יִֽהְיֶה֙ yˈihyeh היה be מָקֹ֣ור māqˈôr מָקֹור well נִפְתָּ֔ח niftˈāḥ פתח open לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house דָּוִ֖יד dāwˌîḏ דָּוִד David וּ û וְ and לְ lᵊ לְ to יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem לְ lᵊ לְ to חַטַּ֖את ḥaṭṭˌaṯ חַטָּאת sin וּ û וְ and לְ lᵊ לְ to נִדָּֽה׃ niddˈā נִדָּה menstruation
13:1. in die illa erit fons patens domus David et habitantibus Hierusalem in ablutionem peccatoris et menstruataeIn that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem: for the washing of the sinner, and of the unclean woman.
1. In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness.
13:1. In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.
13:1. In that day, there will be a fountain open to the house of David and to the inhabitants of Jerusalem, for the washing of the transgressor and of the defiled woman.
In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness:

13:1 В тот день откроется источник дому Давидову и жителям Иерусалима для омытия греха и нечистоты.
13:1
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἔσται ειμι be
πᾶς πας all; every
τόπος τοπος place; locality
διανοιγόμενος διανοιγω open thoroughly / wide
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
13:1
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יִֽהְיֶה֙ yˈihyeh היה be
מָקֹ֣ור māqˈôr מָקֹור well
נִפְתָּ֔ח niftˈāḥ פתח open
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
דָּוִ֖יד dāwˌîḏ דָּוִד David
וּ û וְ and
לְ lᵊ לְ to
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
לְ lᵊ לְ to
חַטַּ֖את ḥaṭṭˌaṯ חַטָּאת sin
וּ û וְ and
לְ lᵊ לְ to
נִדָּֽה׃ niddˈā נִדָּה menstruation
13:1. in die illa erit fons patens domus David et habitantibus Hierusalem in ablutionem peccatoris et menstruatae
In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem: for the washing of the sinner, and of the unclean woman.
13:1. In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.
13:1. In that day, there will be a fountain open to the house of David and to the inhabitants of Jerusalem, for the washing of the transgressor and of the defiled woman.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. За раскаянием, естественно, следует очищение от греха и освящение. Доступность этого очищения изображается под видом источника очистительной воды для дома Давидова и для жителей Иерусалима, т. е. для всех без исключения иудеев, без различия их положения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. 2 And it shall come to pass in that day, saith the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land. 3 And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth. 4 And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive: 5 But he shall say, I am no prophet, I am a husbandman; for man taught me to keep cattle from my youth. 6 And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.
Behold the Lamb of God taking away the sin of the world, the sin of the church; for therefore was the Son of God manifested, to take away our sin, 1 John iii. 5.
I. He takes away the guilt of sin by the blood of his cross (v. 1): In that day, in the gospel-day, there shall be a fountain opened, that is, provision made for the cleansing of all those from the pollutions of sin who truly repent and are sorry for them. In that day, when the Spirit of grace is poured out to set them a mourning for their sins, they shall not mourn as those who have no hope, but they shall have their sins pardoned, and the comfort of their pardon in their bosoms. Their consciences shall be purified and pacified by the blood of Christ, which cleanses from all sin, 1 John i. 7. For Christ is exalted to give both repentance and remission of sins; and where he gives the one no doubt he gives the other. This fountain opened is the pierced side of Jesus Christ, spoken of just before (ch. xii. 10), for thence came there out blood and water, and both for cleansing. And those who look upon Christ pierced, and mourn for their sins that pierced him, and are therefore in bitterness for him, may look again upon Christ pierced and rejoice in him, because it pleased the Lord thus to smite this rock, that it might be to us a fountain of living waters. See here, 1. How we are polluted; we are all so; we have sinned, and sin is uncleanness; it defiles the mind and conscience, renders us odious to God and uneasy in ourselves, unfit to be employed in the service of God and admitted into communion with him, as those who were ceremonially unclean were shut out of the sanctuary. The house of David and the inhabitants of Jerusalem are under sin, which is uncleanness. The truth is, we are all as an unclean thing, and deserve to have our portion with the unclean. 2. How we may be purged. Behold, there is fountain opened for us to wash in, and there are streams flowing to us from that fountain, so that, if we be not made clean, it is our own fault. The blood of Christ, and God's pardoning mercy in that blood, revealed in the new covenant, are, (1.) A fountain; for there is in them an inexhaustible fulness. There is mercy enough in God, and merit enough in Christ, for the forgiving of the greatest sins and sinners, upon gospel-terms. Such were some of you, but you are washed, 1 Cor. vi. 11. Under the law there were a brazen laver and a brazen sea to wash in; those were but vessels, but we have a fountain to ourselves, overflowing, ever-flowing. (2.) A fountain opened; for, whoever will, may come and take the benefit of it; it is opened, not only to the house of David, but to the inhabitants of Jerusalem, to the poor and mean as well as to the rich and great; or it is opened for all believers, who, as the spiritual seed of Christ, are of the house of David, and, as living members of the church, are inhabitants of Jerusalem. Through Christ all that believe are justified, are washed from their sins in his blood, that they may be made to our God kings and priests, Rev. i. 5, 6.
II. He takes away the dominion of sin by the power of his grace, even of beloved sins. This evermore accompanies the former; those that are washed in the fountain opened, as they are justified, so they are sanctified; the water came with the blood out of the pierced side of Christ. It is here promised that in that day, 1. Idolatry shall be quite abolished and the people of the Jews shall be effectually cured of their inclination to it (v. 2): I will cut off the names of the idols out of the land. The worship of the idols of their fathers shall be so perfectly rooted out that in one generation or two it shall be forgotten that ever there were such idols among them; they shall either not be named at all or not with any respect; they shall no more be remembered, as was promised, Hos. ii. 17. This was fulfilled in the rooted aversion which the Jews had, after the captivity, to idols and idolatry, and still retain to this day; it was fulfilled also in the ready conversion of many to the faith of Christ, by which they were taken off from making an idol of the ceremonial law, as the unbelieving Jews did; and it is still in the fulfilling when souls are brought off from the world and the flesh, those two great idols, that they may cleave to God only. 2. False prophecy shall also be brought to an end: I will cause the prophets and the unclean spirit, the prophets that are under the influence of the unclean spirit, to pass out of the land. The devil is an unclean spirit; sin and uncleanness are from him; he has his prophets, that serve his interests and receive their instructions from him. Take away the unclean spirit, and the prophets would not deceive as they do; take away the false prophets that produce sham commissions, and the unclean spirit could not do the mischief he does. When God designs the silencing of the false prophets he banishes the unclean spirit out of the land, that wrought in them, and was a rival with him for the throne in the heart. The church of the Jews, when they were addicted to idols, did also dote much upon false prophets, who flattered them in their sins with promises of impunity and peace; but here it is promised, as a blessed effect of the promised reformation, that they should be very much set against false prophets, and zealous to clear the land of them; they were so after the captivity, till, through the blindness of their zeal against false prophets, they had put Christ to death under that character, and, after that, there arose many false Christs and false prophets, and deceived many, Matt. xxiv. 11. It is here foretold, (1.) That false prophets, instead of being indulged and favoured, should be brought to condign punishment even by their nearest relations, which would be as great an instance as any of flagrant zeal against those deceivers (v. 3): When any shall set up for a prophet, and shall speak lies in the name of the Lord, shall preach that which tends to draw people from God and to confirm them in sin, his own parents shall be the first and most forward to prosecute him for it, according to the law. Deut. xiii. 6-11, "If thy son entice thee secretly from God, thou shalt surely kill him. Show thy indignation against him, and prevent any further temptation from him." His father and his mother shall thrust him through when he prophesies. Note, We ought to conceive, and always to retain, a very great detestation and dread of every thing that would draw us out of the way of our duty into by-paths, as those who cannot bear that which is evil, Rev. ii. 2. And holy zeal for God and godliness will make us hate sin, and dread temptation, most in those whom naturally we love best, and who are nearest to us; there our danger is greatest, as Adam's from Eve, Job's from his wife; and there it will be the most praiseworthy to show our zeal, as Levi, who, in the cause of God, did not acknowledge his brethren, nor know his own children, Deut. xxxiii. 9. Thus we must hate and forsake our nearest relations when they come in competition with our duty to God, Luke xiv. 26. Natural affections, even the strongest, must be over-ruled by gracious affections. (2.) That false prophets should be themselves convinced of their sin and folly, and let fall their pretensions (v. 4): "The prophets shall be ashamed every one of his vision; they shall not repeat it, or insist upon it, but desire that it may be forgotten and no more said of it, being ready themselves to own it was a sham, because God has by his grace awakened their consciences and shown them their error, or because the event disproves their predictions, and gives them the lie, or because their prophecies do not meet with such a favourable reception as they used to meet with, but are generally despised and distasted; they perceive the people ashamed of them, which makes them begin to be ashamed of themselves. And therefore they shall no longer wear a rough garment, or garment of hair, as the true prophets used to do, in imitation of Elijah, and in token of their being mortified to the pleasures and delights of sense." The pretenders had appeared in the habit of true prophets; but, their folly being now made manifest, they shall lay it aside, no more to deceive and impose upon unthinking unwary people by it. A modest dress is a very good thing, if it be the genuine indication of a humble heart, and is to instruct; but it is a bad thing if it be the hypocritical disguise of a proud ambitious heart, and is to deceive. Let men be really as good as they seem to be, but not seem to be better than really they are. This pretender, as a true penitent, [1.] Shall undeceive those whom he had imposed upon: He shall say, "I am no prophet, as I have pretended to be, was never designed nor set apart to the office, never educated nor brought up for it, never conversant among the sons of the prophets. I am a husbandman, and was bred to that business; I was never taught of God to prophesy, but taught of man to keep cattle" Amos was originally such a one too, and yet was afterwards called to be a prophet, Amos vii. 14, 15. But this deceiver never had any such call. Note, Those who sorrow after a godly sort for their having deceived others will be forward to confess their sin, and will be so just as to rectify the mistakes which they have been the cause of. Thus those who had used curious arts, when they were converted showed their deeds, and by what fallacies they had cheated the people, Acts xix. 18. [2.] He shall return to his own proper employment, which is the fittest for him: I will be a husbandman (so it may be read); "I will apply myself to my calling again, and meddle no more with things that belong not to me; for man taught me to keep cattle from my youth, and cattle I will again keep, and never set up for a preacher any more." Note, When we are convinced that we have gone out of the way of our duty we must evince the truth of our repentance by returning to it again, though it be the severest mortification to us. [3.] He shall acknowledge those to be his friends who by a severe discipline were instrumental to bring him to a sight of his error, v. 6. When he who with the greatest assurance had asserted himself so lately to be a prophet suddenly drops his claims, and says, I am no prophet, every body will be surprised at it, and some will ask, "What are these wounds, or marks of stripes, in thy hands? how camest thou by them? Hast thou not been examined by scourging? And is not that it that has brought thee to thyself?" (Vexatio dat intellectum--Vexation sharpens the intellect.) "Hast thou not been beaten into this acknowledgment? Was it not the rod and reproof that gave thee this wisdom?" And he shall own, "Yes, it was; these are the wounds with which I was wounded in the house of my friends, who bound me, and used me hardly and severely, as a distracted man, and so brought me to my senses." By this it appears that those parents of the false prophet that thrust him through (v. 3) did not do it till they had first tried to reclaim him by correction, and he would not be reclaimed; for so was the law concerning a disobedient son--his parents must first have chastened him in vain before they were allowed to bring him forth to be stoned, Deut. xxi. 18, 19. But here is another who was reduced by stripes, and so prevented the capital punishment; and he had the sense and honesty to own that they were his friends, his real friends, who thus wounded him, that they might reclaim him; for faithful are the wounds of a friend, Prov. xxvii. 6. Some good interpreters, observing how soon this comes after the mention of Christ's being pierced, think that these are the words of that great prophet, not of the false prophet spoken of before. Christ was wounded in his hands, when they were nailed to the cross, and, after his resurrection, he had the marks of these wounds; and here he tells how he came by them; he received them as a false prophet, for the chief priests called him a deceiver, and upon that account would have him crucified; but he received them in the house of his friends--the Jews, who should have been his friends; for he came to his own, and, though they were his bitter enemies, yet he was pleased to call them his friends, as he did Judas (Friend, wherefore hast thou come?) because they forwarded his sufferings for him; as he called Peter Satan--an adversary, because he dissuaded him from them.
Adam Clarke: Commentary on the Bible - 1831
13:1: In that day there shall be a fountain opened - This chapter is a continuation of the preceding, and should not have been separated from it.
A fountain - The source of mercy in Christ Jesus; perhaps referring to the death he should die, and the piercing of his side, when blood and water issued out.
To the house of David - To David's family, and such like persons as it included. See the history of David and his sons, and then learn for whom Christ shed his blood.
Inhabitants of Jerusalem - Such like persons as the Jews were in every part of their history, and in their last times, when they clamoured for the blood of Christ, and pursued him unto death! Learn from this also for whom Christ died! These were the worst of the human race; and if he died for them, none need despair. They rejected, betrayed, crucified, slew, and blasphemed Christ, and afterwards persecuted his followers. For these he died! Yes: and he tasted death for Every Man.
For sin and for uncleanness - For the removal of the guilt of sin, and for the purification of the soul from the uncleanness or pollution of sin.
Albert Barnes: Notes on the Bible - 1834
13:1: In that day there shall be a fountain opened - Zechariah often repeats, "in that day" Zac 12:3-4, Zac 12:6, Zac 12:8-9, Zac 12:11; Zac 13:1-2, Zac 13:4; Zac 14:6, Zac 14:8, Zac 14:13, Zac 14:20, resuming his subject again and again, as a time not proximate, but fixed and known of God, of which he declared somewhat. It is "that day" which "Abraham desired to see, and saw it" Joh 8:56, whether by direct Rev_elation, or in the typical sacrifice of Isaac, "and was glad:" it was "that day" which "many prophets and kings and righteous men desired to see" Mat 13:17; Luk 10:24, and in patience waited for it,: "the" one "day of salvation" of the Gospel. He had spoken of repentance, in contemplation of Christ crucified; he now speaks of forgiveness and cleansing, of sanctification and consequent obedience. The "fountain shall be" not simply "opened," but shall remain open. Isaiah had already prophesied of the refreshment of the Gospel. "When the poor and needy seek water and there is none, and their tongue faileth for thirst, I, the Lord, will hear them, I, the God of Israel, will not forsake them. I will open rivers in high places and fountains in the midst of the valleys" Isa 41:17-18; here it is added, "for sin. and for uncleanness."
There were "divers" Heb 9:10 symbolical "washings" under the law; the Levites were "sprinkled with the water of purifying" Num 8:7, literally, "the water of taking away of sin: living waters" Num 19:17, put to the ashes of an heifer, were appointed as a "water for" (removing) "defilements" (Num 19:9, Num 19:13, Num 19:20-21 bis; Num 31:23); "a cleansing of sin" Num 19:9. Now, there should be one ever-open fountain for all "the house of David." Theodoret: "Who that fountain is, the Lord Himself teacheth through Jeremiah, 'they have forsaken Me, the fountain of living waters' Jer 2:13; and in the Gospel He says, 'If any man thirst, let him come unto Me and drink' Joh 7:37; and 'The water which I shall give him, is a fountain of living water, gushing up to everlasting life' Joh 4:14. This was 'open to the house of David;' for of that kindred He took human nature. It was opened also 'for the dwellers of Jerusalem,' for the sprinkling of holy baptism; through which we have received remission of sins." Cyril: "That, receiving divine and holy baptism, we are sprinkled with the Blood of Christ to the remission of sins, who can doubt?" Dionysius: "Of this fountain much was foretold by Ezekiel, 'that a fountain should issue forth from the temple of the Lord, and 'go down into the desert' Eze 47:1, Eze 47:8-9, and 'every soul, to whom it shall come, shall live;' and Joel, 'A fountain shall come forth of the house of the Lord, and water the valley of Shillim' Joe 3:18. Of this fountain Peter said to the Jews, when 'pricked in the heart' and seeking forgiveness, 'Let everyone of you be baptized in the Name of Jesus Christ for the remission of sins'" Act 2:37-38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: that: Zac 12:3, Zac 12:8, Zac 12:11
a fountain: Job 9:30, Job 9:31; Psa 51:2, Psa 51:7; Isa 1:16-18; Eze 36:25; Joh 1:29, Joh 19:34, Joh 19:35; Co1 6:11; Eph 5:25-27; Tit 3:5-7; Heb 9:13, Heb 9:14; Jo1 1:7, Jo1 5:6; Pe1 1:19; Rev 1:5, Rev 1:6, Rev 7:13, Rev 7:14
the house: Zac 12:7, Zac 12:10
uncleanness: Heb. separation for uncleanness, Lev. 15:2-33; Num 19:9-22; Eze 36:17, Eze 36:29
Carl Friedrich Keil and Franz Delitzsch
13:1
The penitential supplication of Israel will lead to a thorough renewal of the nation, since the Lord will open to the penitent the fountain of His grace for the cleansing away of sin and the sanctifying of life. Zech 13:1. "In that day will a fountain be opened to the house of David, and to the inhabitants of Jerusalem, for sin and uncleanness." As the Lord Himself pours out the spirit of supplication upon Israel, so does He also provide the means of purification from sin. A fountain is opened, when its stream of water bursts forth from the bosom of the earth (see Is 41:18; Is 35:6). The water, which flows from the fountain opened by the Lord, is a water of sprinkling, with which sin and uncleanness are removed. The figure is taken partly from the water used for the purification of the Levites at their consecration, which is called מי חטּאת, sin-water, or alter of absolution, in Num 8:7, and partly from the sprinkling-water prepared from the sacrificial ashes of the red heifer for purification from the defilement of death, which is called מי נדּה, water of uncleanness, i.e., water which removed uncleanness, in Num 19:9. Just as bodily uncleanness is a figure used to denote spiritual uncleanness, the defilement of sin (cf. Ps 51:9), so is earthly sprinkling-water a symbol of the spiritual water by which sin is removed. By this water we have to understand not only grace in general, but the spiritual sprinkling-water, which is prepared through the sacrificial death of Christ, through the blood that He shed for sin, and which is sprinkled upon us for the cleansing away of sin in the gracious water of baptism. The blood of Jesus Christ cleanseth us from all sin (1Jn 1:7; compare 1Jn 5:6).
Geneva 1599
13:1 In that day there (a) shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.
(a) He shows what will be the fruit of their repentance, that is, remission of sins by the blood of Christ, which will be a continual running fountain, and purge them from all uncleanness.
John Gill
13:1 In that day there shall be a fountain opened,.... Which Aben Ezra and Kimchi understand literally; but R. Moses the priest figuratively; and so the Targum, which interprets it of the doctrine of the law being open as a fountain of water; and so Abendana, who compares it with Is 2:3 but rather it should be understood of the preaching of the Gospel, and the administration of Gospel ordinances; though better of Christ himself, the fountain of gardens, and of living waters, from whose pierced side, of whom mention is made as pierced in the preceding chapter Zech 12:10, sprung blood and water; blood for justification, remission, and cleansing, and water for sanctification: and best of all of his blood particularly, called a "fountain", not so much for the quantity of blood shed, as for its full virtue and efficacy to answer the purposes for which it was shed; it being the blood not only of man, and of an innocent man, but of the Son of God; and may be said to be "opened", because of its continued virtue to cleanse from sin; it is not sealed, but opened, and always stands open; there is no hinderance or obstruction in coming to it; not the meanness or poverty of persons, they that have no money may come to these waters; nor their sinfulness, even though they are the chief of sinners; nor their being of this and the other nation, it is exposed to all; to all that the Father has given to Christ; to all sensible sinners: though it follows,
to the house of David, and to the inhabitants of Jerusalem; for this, as it may be literally understood of the Jews in the latter day, including their great men and common people, high and low, rich and poor; so mystically of all the family of Christ the son of David, and of all that belong to the heavenly Jerusalem, even the whole church of the firstborn, whose names are written in heaven:
for sin, and for uncleanness; that is, for sin, which is uncleanness; sin is an unclean thing, and has defiled all human nature, and nothing can remove the pollution of it; but the blood of Christ can remove it, and that being shed makes atonement for it, procures the pardon of it, and justifies from it in the sight of God; and being sprinkled on the conscience, removes it from that. The Targum interprets it mystically of the forgiveness of sins, paraphrasing it thus,
"I will forgive their iniquities, as they are cleansed with the water of sprinkling, and the ashes of the heifer, which is for sin.''
John Wesley
13:1 A fountain - The blood of Christ. Opened - The spouse is to Christ a fountain sealed, but Christ is to sinners a fountain opened. Inhabitants of Jerusalem - The inhabitants of Jerusalem are all to whom the gospel is preached. For uncleanness - For purging away all manner of sins and uncleannesses.
Robert Jamieson, A. R. Fausset and David Brown
13:1 CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS. (Zech 13:1-9)
Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
fountain opened--It has been long opened, but then first it shall be so "to the house of David," &c. (representing all Israel) after their long and weary wanderings. Like Hagar in the wilderness they remain ignorant of the refreshment near them, until God "opens their eyes" (Gen 21:19) [MOORE]. It is not the fountain, but their eyes that need to be opened. It shall be a "fountain" ever flowing; not a laver needing constantly to be replenished with water, such as stood between the tabernacle and altar (Ex 30:18).
for sin . . . uncleanness--that is, judicial guilt and moral impurity. Thus justification and sanctification are implied in this verse as both flowing from the blood of Christ, not from ceremonial sacrifices (1Cor 1:30; Heb 9:13-14; 1Jn 1:7; compare Ezek 36:25). Sin in Hebrew is literally a missing the mark or way.
13:213:2: Եւ եղիցի յաւուր յայնմիկ բարձցէ՛ Տէր զանուանս կռոց յերկրէ. եւ ո՛չ եւս եղիցի յիշատակ նոցա. եւ զսուտ մարգարէսն՝ եւ զա՛յսս պիղծս բարձի՛ց յերկրէ։
2 Այն օրը Տէրը պիտի վերացնի կուռքերի անունները երկրից, նրանք այլեւս չպիտի յիշուեն. պիտի վերացնի երկրից սուտ մարգարէներին եւ պիղծ ոգիներին,
2 «Այն օրը, կ’ըսէ զօրքերու Տէրը, Կուռքերուն անունները երկրէն պիտի ջնջեմ, այնպէս որ Անգամ մըն ալ պիտի չյիշուին։Անոնց մարգարէներն ու պիղծ ոգին ալ երկրէն պիտի վերցնեմ։
Եւ եղիցի յաւուր յայնմիկ [152]բարձցէ Տէր`` զանուանս կռոց յերկրէ, եւ ոչ եւս եղիցի յիշատակ նոցա. եւ զսուտ մարգարէսն եւ զայսս պիղծս բարձից յերկրէ:

13:2: Եւ եղիցի յաւուր յայնմիկ բարձցէ՛ Տէր զանուանս կռոց յերկրէ. եւ ո՛չ եւս եղիցի յիշատակ նոցա. եւ զսուտ մարգարէսն՝ եւ զա՛յսս պիղծս բարձի՛ց յերկրէ։
2 Այն օրը Տէրը պիտի վերացնի կուռքերի անունները երկրից, նրանք այլեւս չպիտի յիշուեն. պիտի վերացնի երկրից սուտ մարգարէներին եւ պիղծ ոգիներին,
2 «Այն օրը, կ’ըսէ զօրքերու Տէրը, Կուռքերուն անունները երկրէն պիտի ջնջեմ, այնպէս որ Անգամ մըն ալ պիտի չյիշուին։Անոնց մարգարէներն ու պիղծ ոգին ալ երկրէն պիտի վերցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
13:213:2 И будет в тот день, говорит Господь Саваоф, Я истреблю имена идолов с этой земли, и они не будут более упоминаемы, равно как лжепророков и нечистого духа удалю с земли.
13:2 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λέγει λεγω tell; declare κύριος κυριος lord; master ἐξολεθρεύσω εξολοθρευω utterly ruin τὰ ο the ὀνόματα ονομα name; notable τῶν ο the εἰδώλων ειδωλον idol ἀπὸ απο from; away τῆς ο the γῆς γη earth; land καὶ και and; even οὐκέτι ουκετι no longer ἔσται ειμι be αὐτῶν αυτος he; him μνεία μνεια mention; remembrance καὶ και and; even τοὺς ο the ψευδοπροφήτας ψευδοπροφητης false prophet καὶ και and; even τὸ ο the πνεῦμα πνευμα spirit; wind τὸ ο the ἀκάθαρτον ακαθαρτος unclean ἐξαρῶ εξαιρω lift out / up; remove ἀπὸ απο from; away τῆς ο the γῆς γη earth; land
13:2 וְ wᵊ וְ and הָיָה֩ hāyˌā היה be בַ va בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he נְאֻ֣ם׀ nᵊʔˈum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service אַכְרִ֞ית ʔaḵrˈîṯ כרת cut אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֤ות šᵊmˈôṯ שֵׁם name הָֽ hˈā הַ the עֲצַבִּים֙ ʕᵃṣabbîm עָצָב image מִן־ min- מִן from הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִזָּכְר֖וּ yizzāḵᵊrˌû זכר remember עֹ֑וד ʕˈôḏ עֹוד duration וְ wᵊ וְ and גַ֧ם ḡˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּבִיאִ֛ים nnᵊvîʔˈîm נָבִיא prophet וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] ר֥וּחַ rˌûₐḥ רוּחַ wind הַ ha הַ the טֻּמְאָ֖ה ṭṭumʔˌā טֻמְאָה uncleanness אַעֲבִ֥יר ʔaʕᵃvˌîr עבר pass מִן־ min- מִן from הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
13:2. et erit in die illa dicit Dominus exercituum disperdam nomina idolorum de terra et non memorabuntur ultra et prophetas et spiritum inmundum auferam de terraAnd it shall come to pass in that day, saith the Lord of hosts, that I will destroy the names of idols out of the earth, and they shall be remembered no more: and I will take away the false prophets, and the unclean spirit out of the earth.
2. And it shall come to pass in that day, saith the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land.
13:2. And it shall come to pass in that day, saith the LORD of hosts, [that] I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land.
13:2. And this shall be in that day, says the Lord of hosts: I will disperse the names of the idols from the earth, and they will not be remembered any longer. And I will take away the false prophets and the unclean spirit from the earth.
And it shall come to pass in that day, saith the LORD of hosts, [that] I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land:

13:2 И будет в тот день, говорит Господь Саваоф, Я истреблю имена идолов с этой земли, и они не будут более упоминаемы, равно как лжепророков и нечистого духа удалю с земли.
13:2
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐξολεθρεύσω εξολοθρευω utterly ruin
τὰ ο the
ὀνόματα ονομα name; notable
τῶν ο the
εἰδώλων ειδωλον idol
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
καὶ και and; even
οὐκέτι ουκετι no longer
ἔσται ειμι be
αὐτῶν αυτος he; him
μνεία μνεια mention; remembrance
καὶ και and; even
τοὺς ο the
ψευδοπροφήτας ψευδοπροφητης false prophet
καὶ και and; even
τὸ ο the
πνεῦμα πνευμα spirit; wind
τὸ ο the
ἀκάθαρτον ακαθαρτος unclean
ἐξαρῶ εξαιρω lift out / up; remove
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
13:2
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
בַ va בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֜וּא hˈû הוּא he
נְאֻ֣ם׀ nᵊʔˈum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service
אַכְרִ֞ית ʔaḵrˈîṯ כרת cut
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֤ות šᵊmˈôṯ שֵׁם name
הָֽ hˈā הַ the
עֲצַבִּים֙ ʕᵃṣabbîm עָצָב image
מִן־ min- מִן from
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִזָּכְר֖וּ yizzāḵᵊrˌû זכר remember
עֹ֑וד ʕˈôḏ עֹוד duration
וְ wᵊ וְ and
גַ֧ם ḡˈam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נְּבִיאִ֛ים nnᵊvîʔˈîm נָבִיא prophet
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
ר֥וּחַ rˌûₐḥ רוּחַ wind
הַ ha הַ the
טֻּמְאָ֖ה ṭṭumʔˌā טֻמְאָה uncleanness
אַעֲבִ֥יר ʔaʕᵃvˌîr עבר pass
מִן־ min- מִן from
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
13:2. et erit in die illa dicit Dominus exercituum disperdam nomina idolorum de terra et non memorabuntur ultra et prophetas et spiritum inmundum auferam de terra
And it shall come to pass in that day, saith the Lord of hosts, that I will destroy the names of idols out of the earth, and they shall be remembered no more: and I will take away the false prophets, and the unclean spirit out of the earth.
13:2. And it shall come to pass in that day, saith the LORD of hosts, [that] I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land.
13:2. And this shall be in that day, says the Lord of hosts: I will disperse the names of the idols from the earth, and they will not be remembered any longer. And I will take away the false prophets and the unclean spirit from the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
2. Грех и нечистота поддерживались в среде иудеев, главным образом, привязанностью к идолопоклонству и деятельностью лжепророков, вдохновляемым духом нечистым. (3: Цар XXII:19-23). Впредь даже имена идолов будут забыты, т. е. идолопоклонство исчезнет окончательно; лжепророки перестанут появляться в избранном народе, деятельность духа нечистого будет парализована (см. Кир. 194). У Захарии, как предшественника Малахии, "печати пророков", в XIII:2: и след. можно видеть намек на близость прекращения пророчества в Израиле. Здесь речь, очевидно, о лжепророках; но уже самое употребление имени nethi'im без определения, по мнению толкователей, свидетельствует о том, что Захария имеет в виду то время, когда будут существовать только ложные пророки (Keil 642-643; Zatw 1881, 90-91; Коеn Einl. II, 14; Smith 484, Marti 449; И. Корсунский, иудейское толкование Ветхого Завета. Москва, 1882, С 88-89).
Adam Clarke: Commentary on the Bible - 1831
13:2: I will cut off the names of the idols - There shall not only be no idolatry, but the very names of the idols shall be forgotten, or be held in such abhorrence that no person shall mention them. This prophecy seems to be ancient, and to have been delivered while idolatry had prevalence in Israel and Judah.
I will cause the prophets - All false teachers.
And the unclean spirit - That which leads to impurity, the spirit of divination; the lust of the flesh, and of the eye, and the pride of life. Satan shall have neither a being in, nor power over, the hearts of sincere believers in Christ.
Albert Barnes: Notes on the Bible - 1834
13:2: I will cut off the names of the idols - This had been a fence against idolatry. To name evil is a temptation to evil. Wrong words are the parents of wrong acts. To speak of evil awakens curiosity or passion; curiosity is one of the strongest incentives to act. All public mention of terrible crimes (it has been observed) produces imitation of the specific form of crime. Hence, it was commanded, "make no mention of the name of other gods, neither let it be heard out of thy mouth" Exo 23:13. And Joshua names it in his dying charge to Israel, "Be ye therefore very strong to keep and to are all that is written in the book of the law of Moses - either make mention of the name of their gods, nor cause to swear by them" Jos 23:6-7. Hence, they "changed" the "names" of cities , which bare idol names. David speaks of it, as part of fealty to God. "I will, not take their names upon my lips" Psa 16:4.
Hosea prophesies of the times of the new covenant; "I will take away the names of Baalim out of her mouth, and they shall be no more remembered by their name" Hos 2:17. Isaiah, "The idols he shall utterly abolish" Isa 2:18. Zechariah foretells their abolition with a turn of words, formed apparently on those of Hosea ; but slightly varied, because the worship of Baal, such a plague-spot in the time of Hosea, one, which continued until the year before the captivity , was gone, He implies nothing as to his own times, whether idolatry still existed. He predicts its entire abolition in the whole compass of the enlarged Judah, that is, of Christendom.
And also I will cause the prophets and the unclean spirit to pass out of the land - False prophecy sets itself to meet a craving of human nature to know something of its future. False prophets there were, even in the time of Nehemiah , and those in some number, hired to prophesy against the word of God. Our Lord warns against them. "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves" Mat 7:15. "Many false prophets shall arise and shall deceive many" Mat 24:11. Many false prophets, John says, "are gone out into the world" Joh 4:1. False prophets attended the decline of Judaism. Such was the author of the Jewish Sibylline book, prophesying the destruction of the Romans , and fixing the mind of his people on temporal aggrandizement : false prophets were suborned by the Jewish "tyrants" and encouraged the Jews in the resistance which ruined the devoted city: , false prophets have arisen in Christianity; but, like the Phrygian women who led Tertullian astray, they "went out," were cast out "from it, as not being of it."
Cyril: "After that the Only Begotten Word of God appeared to us, the dull and childish toys of idolatry perished and were utterly destroyed, and with it were taken away the strange and impious devices of the false prophets, who were full of the evil, unclean spirit, and could be readily detected as laboring under a kindred disease to the idolaters. For both had one president of impiety, Satan." Not 50 years after the Crucifixion, a pagan wrote his work, "on the failure of oracles." The outpouring of the Holy "Spirit of grace and supplication" Zac 12:10, should sweep away "the unclean spirit" , (Zechariah alone anticipates the language of the New Testament) which became "a lying spirit in the mouth of the prophets" Kg1 22:21-23 sought to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: I will cut: Exo 22:13; Deu 12:3; Jos 23:7; Psa 16:4; Isa 2:18, Isa 2:20; Eze 30:13, Eze 36:25; Eze 37:23; Hos 2:17, Hos 14:8; Mic 5:12-14; Zep 1:3, Zep 1:4, Zep 2:11
cause: Kg1 22:22; Jer 8:10-12, Jer 23:14, Jer 23:15, Jer 29:23; Eze 13:12-16, Eze 13:23, Eze 14:9; Mic 2:11; Mat 7:15; Co2 11:13-15; Pe2 2:1-3, Pe2 2:15-19; Jo1 4:1, Jo1 4:2; Rev 19:20
unclean: Mat 12:43; Luk 11:20; Rev 16:13, Rev 16:14, Rev 18:2, Rev 20:1-3
Carl Friedrich Keil and Franz Delitzsch
13:2
The house of David and the inhabitants of Jerusalem represent the whole nation here, as in Zech 12:10. This cleansing will be following by a new life in fellowship with God, since the Lord will remove everything that could hinder sanctification. This renewal of life and sanctification is described in Zech 12:2-7. Zech 12:2. "And it will come to pass in that day, is the saying of Jehovah of hosts, I will cut off the names of the idols out of the land, they shall be remembered no more; and the prophets also and the spirit of uncleanness will I remove out of the land. Zech 12:3. And it will come to pass, if a man prophesies any more, his father and his mother, they that begat him, will say to him, Thou must not live, for thou hast spoken deceit in the name of Jehovah: and his father and his mother, they that begat him, will pierce him through because of his prophesying. Zech 12:4. And it will come to pass on that day, the prophets will be ashamed every one of his vision, at his prophesying, and will no more put on a hairy mantle to lie. Zech 12:5. And he will say, I am no prophet, I am a man who cultivates the land; for a man bought me from my youth. Zech 12:6. And if they shall say to him, What scars are these between thy hands? he will say, These were inflicted upon me in the house of my loves." The new life in righteousness and holiness before God is depicted in an individualizing form as the extermination of idols and false prophets out of the holy land, because idolatry and false prophecy were the two principal forms in which ungodliness manifested itself in Israel. The allusion to idols and false prophets by no means points to the times before the captivity; for even of gross idolatry, and therefore false prophecy, did not spread any more among the Jews after the captivity, such passages as Neh 6:10, where lying prophets rise up, and even priests contract marriages with Canaanitish and other heathen wives, from whom children sprang who could not even speak the Jewish language (Ezra 9:2 ff.; Neh 13:23), show very clearly that the danger of falling back into gross idolatry was not a very remote one. Moreover, the more refined idolatry of pharisaic self-righteousness and work-holiness took the place of the grosser idolatry, and the prophets generally depict the future under the forms of the past. The cutting off of the names of the idols denotes utter destruction (cf. Hos 2:19). The prophets are false prophets, who either uttered the thoughts of their hearts as divine inspiration, or stood under the demoniacal influence of the spirit of darkness. This is evident from the fact that they are associated not only with idols, but with the "spirit of uncleanness." For this, the opposite of the spirit of grace (Zech 12:10), is the evil spirit which culminates in Satan, and works in the false prophets as a lying spirit (3Kings 22:21-23; Rev_ 16:13-14).
The complete extermination of this unclean spirit is depicted thus in Zech 13:3-6, that not only will Israel no longer tolerate any prophet in the midst of it (Zech 13:3), but even the prophets themselves will be ashamed of their calling (Zech 13:4-6). The first case is to be explained from the law in Deut 13:6-11 and Deut 18:20, according to which a prophet who leads astray to idolatry, and one who prophesies in his own name or in the name of false gods, are to be put to death. This commandment will be carried out by the parents upon any one who shall prophesy in the future. They will pronounce him worthy of death as speaking lies, and inflict the punishment of death upon him (dâqar, used for putting to death, as in c. Zech 12:10). This case, that a man is regarded as a false prophet and punished in consequence, simply because he prophesies, rests upon the assumption that at that time there will be no more prophets, and that God will not raise them up or send them any more. This assumption agrees both with the promise, that when God concludes a new covenant with His people and forgives their sins, no one will teach another any more to know the Lord, but all, both great and small, will know Him, and all will be taught of God (Jer 31:33-34; Is 54:13); and also with the teaching of the Scriptures, that the Old Testament prophecy reached to John the Baptist, and attained its completion and its end in Christ (Mt 11:13; Lk 16:16, cf. Mt 5:17). At that time will those who have had to do with false prophecy no longer pretend to be prophets, or assume the appearance of prophets, or put on the hairy garment of the ancient prophets, of Elias for example, but rather give themselves out as farm-servants, and declare that the marks of wound inflicted upon themselves when prophesying in the worship of heathen gods are the scars of wounds which they have received (Zech 13:4-6). בּושׁ מן, to be ashamed on account of (cf. Is 1:29), not to desist with shame. The form הנּבאתו in Zech 13:4 instead of הנּבאו (Zech 13:3) may be explained from the fact that the verbs לא and לה frequently borrow forms from one another (Ges. 75, Anm. 20-22). On אדּרת שׂער, see at 4Kings 1:8. למען כּחשׁ, to lie, i.e., to give themselves the appearance of prophets, and thereby to deceive the people. The subject to ואמר in Zech 13:5 is אישׁ from Zech 13:4; and the explanation given by the man is not to be taken as an answer to a question asked by another concerning his circumstances, for it has not been preceded by any question, but as a confession made by his own spontaneous impulse, in which he would repudiate his former calling. The verb הקנה is not a denom. of מקנה, servum facere, servo uti (Maurer, Koehler, and others), for miqneh does not mean slave, but that which has been acquired, or an acquisition. It is a simple hiphil of qânâh in the sense of acquiring, or acquiring by purchase, not of selling. That the statement is an untruthful assertion is evident from Zech 13:6, the two clauses of which are to be taken as speech and reply, or question and answer. Some one asks the prophet, who has given himself out as a farm-servant, where the stripes (makkōth, strokes, marks of strokes) between his hands have come from, and he replies that he received them in the house of his lovers. אשׁר הכּיתי, ἅς (sc., πληγάς) ἐπλήγην: cf. Ges. 143, 1. The questioner regards the stripes or wounds as marks of wounds inflicted upon himself, which the person addressed had made when prophesying, as is related of the prophets of Baal in 3Kings 18:28 (see the comm.). The expression "between the hands" can hardly be understood in any other way than as relating to the palms of the hands and their continuation up; the arms, since, according to the testimony of ancient writers (Movers, Phniz. i. p. 682), in the self-mutilations connected with the Phrygian, Syrian, and Cappadocian forms of worship, the arms were mostly cut with swords or knives. The meaning of the answer given by the person addressed depends upon the view we take of the word מאהבים. As this word is generally applied to paramours, Hengstenberg retains this meaning here, and gives the following explanation of the passage: namely, that the person addressed confesses that he has received the wounds in the temples of the idols, which he had followed with adulterous love, so that he admits his former folly with the deepest shame. But the context appears rather to indicate that this answer is also nothing more than an evasion, and that he simply pretends that the marks were scars left by the chastisements which he received when a boy in the house of either loving parents or some other loving relations.
Geneva 1599
13:2 And it shall come to pass in that day, saith the LORD of hosts, [that] I will cut off the (b) names of the idols out of the land, and they shall no more be remembered: and also I will cause the (c) prophets and the unclean spirit to pass out of the land.
(b) He promises that God will also purge them from all superstition, and that their religion will be pure.
(c) Meaning, the false prophets and teachers, who are the corrupters of all religion, whom the Prophet here calls unclean spirits.
John Gill
13:2 And it shall come to pass in that day, saith the Lord of hosts,.... In the latter day, at the time of the conversion of the Jews, when they shall turn to the Lord, and their sins shall be forgiven, and washed away in the fountain of his blood; for this refers not to the times of the Babylonish captivity, and their deliverance from that, which was now over, when idolatry ceased among that people; nor to the times of Christ, when soon after the false prophets among the Heathens, and their lying oracles, ceased, and Paganism in the Roman empire was destroyed; but to the times before mentioned, of which it is predicted by the Lord, saying,
that I will cut off the names of the idols out of the land, and they shall no more be remembered; meaning the idols of gold, silver, brass, and wood; images of the Virgin Mary, and saints departed, worshipped by the Papists, Rev_ 9:20 for at this time mystical Babylon will fall, the idolatry of the church of Rome will be at an end, and will never be revived more:
and also I will cause the prophets, and the unclean spirit, to pass out of the land; by "the prophets" are meant false prophets, as the Targum explains it, even all the Popish hierarchy, pope, cardinals, archbishops, bishops, priests, &c. all that wretched body, which goes by the name of the false prophet, who at the battle of Armageddon will be taken, and with the beast cast alive into the lake of fire, Rev_ 19:20 and by "the unclean spirit", or "spirits", the singular for the plural, are meant the three unclean spirits like frogs, and which are the spirits of devils, that come out of the mouth of the dragon beast, and false prophet, the Jesuits, monks, and friars; these shall be no more then on the earth, after these times, Rev_ 16:13. Jarchi and Kimchi interpret "the unclean spirit" of the corruption of nature; but that will not cease as long as men are in a mortal state. This prophecy is, by the ancient Jews, (p) applied to the times of the Messiah.
(p) Zohar in Gen, fol. 53. 4. & 73. 1.
John Wesley
13:2 Cut off - I will utterly destroy idols and idolatry. The prophets - The false prophets. The unclean spirit - The devil who sets the false prophets to work.
Robert Jamieson, A. R. Fausset and David Brown
13:2 Consequences of pardon; not indolence, but the extirpation of sin.
names of . . . idols--Their very names were not to be mentioned; thus the Jews, instead of Mephibaal, said Mephibosheth (Bosheth meaning a contemptible thing) (Ex 23:13; Deut 12:3; Ps 16:4).
out of the land--Judea's two great sins, idolatry and false prophecy, have long since ceased. But these are types of all sin (for example, covetousness, Eph 5:5, a besetting sin of the Jews now). Idolatry, combined with the "spirit" of "Satan," is again to be incarnated in "the man of sin," who is to arise in Judea (Th2 2:3-12), and is to be "consumed with the Spirit of the Lord's mouth." Compare as to Antichrist's papal precursor, "seducing spirits . . . doctrines of devils," &c., Ti1 4:1-3; 2Pet 2:1.
the unclean spirit--Hebrew, spirit of uncleanness (compare Rev_ 16:13); opposed to "the Spirit of holiness" (Rom 1:4), "spirit of error" (1Jn 4:6). One assuming to be divinely inspired, but in league with Satan.
13:313:3: Եւ եղիցի թէ մարգարէանայցէ ոք տակաւին, եւ ասասցեն ցնա հայր եւ մայր իւր որ ծնան զնա. Մի՛ կեցջիր՝ զի սո՛ւտ խօսեցար յանուն Տեառն. եւ խափանեսցեն զնա հայր եւ մայր նորա որ ծնան զնա՝ ՚ի մարգարէանալոյն։
3 եւ եթէ որեւէ մէկը դեռեւս մարգարէութիւն անի, նրա հայրն ու մայրը, որ ծնել են նրան, թող ասեն՝ «Դու չպիտի ապրես, որովհետեւ Տիրոջ անունից սուտ խօսեցիր»: Նրա հայրն ու մայրը, որ ծնել են նրան, թող արգելեն մարգարէութիւն անել:
3 Այնպէս որ երբ մարդ մը անկէ յետոյ մարգարէութիւն ընէ, Զանիկա ծնանող հայրն ու մայրը իրեն պիտի ըսեն.‘Պիտի չապրիս, քանզի Տէրոջը անունովը սուտ խօսեցար’։Անոր մարգարէութիւն ըրած ատենը՝ Զանիկա ծնանող հայրն ու մայրը զանիկա պիտի խոցեն։
Եւ եղիցի թէ մարգարէանայցէ ոք տակաւին, եւ ասասցեն ցնա հայր եւ մայր իւր որ ծնան զնա. Մի՛ կեցջիր, զի սուտ խօսեցար յանուն Տեառն. եւ [153]խափանեսցեն զնա հայր եւ մայր նորա որ ծնան զնա` [154]ի մարգարէանալոյն:

13:3: Եւ եղիցի թէ մարգարէանայցէ ոք տակաւին, եւ ասասցեն ցնա հայր եւ մայր իւր որ ծնան զնա. Մի՛ կեցջիր՝ զի սո՛ւտ խօսեցար յանուն Տեառն. եւ խափանեսցեն զնա հայր եւ մայր նորա որ ծնան զնա՝ ՚ի մարգարէանալոյն։
3 եւ եթէ որեւէ մէկը դեռեւս մարգարէութիւն անի, նրա հայրն ու մայրը, որ ծնել են նրան, թող ասեն՝ «Դու չպիտի ապրես, որովհետեւ Տիրոջ անունից սուտ խօսեցիր»: Նրա հայրն ու մայրը, որ ծնել են նրան, թող արգելեն մարգարէութիւն անել:
3 Այնպէս որ երբ մարդ մը անկէ յետոյ մարգարէութիւն ընէ, Զանիկա ծնանող հայրն ու մայրը իրեն պիտի ըսեն.‘Պիտի չապրիս, քանզի Տէրոջը անունովը սուտ խօսեցար’։Անոր մարգարէութիւն ըրած ատենը՝ Զանիկա ծնանող հայրն ու մայրը զանիկա պիտի խոցեն։
zohrab-1805▾ eastern-1994▾ western am▾
13:313:3 Тогда, если кто будет прорицать, то отец его и мать его, родившие его, скажут ему: тебе не должно жить, потому что ты ложь говоришь во имя Господа; и поразят его отец его и мать его, родившие его, когда он будет прорицать.
13:3 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless προφητεύσῃ προφητευω prophesy ἄνθρωπος ανθρωπος person; human ἔτι ετι yet; still καὶ και and; even ἐρεῖ ερεω.1 state; mentioned πρὸς προς to; toward αὐτὸν αυτος he; him ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him οἱ ο the γεννήσαντες γενναω father; born αὐτόν αυτος he; him οὐ ου not ζήσῃ ζαω live; alive ὅτι οτι since; that ψευδῆ ψευδης false ἐλάλησας λαλεω talk; speak ἐπ᾿ επι in; on ὀνόματι ονομα name; notable κυρίου κυριος lord; master καὶ και and; even συμποδιοῦσιν συμποδιζω he; him ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him οἱ ο the γεννήσαντες γενναω father; born αὐτὸν αυτος he; him ἐν εν in τῷ ο the προφητεύειν προφητευω prophesy αὐτόν αυτος he; him
13:3 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כִּֽי־ kˈî- כִּי that יִנָּבֵ֣א yinnāvˈē נבא speak as prophet אִישׁ֮ ʔîš אִישׁ man עֹוד֒ ʕôḏ עֹוד duration וְ wᵊ וְ and אָמְר֣וּ ʔāmᵊrˈû אמר say אֵ֠לָיו ʔēlāʸw אֶל to אָבִ֨יו ʔāvˌiʸw אָב father וְ wᵊ וְ and אִמֹּ֤ו ʔimmˈô אֵם mother יֹֽלְדָיו֙ yˈōlᵊḏāʸw ילד bear לֹ֣א lˈō לֹא not תִֽחְיֶ֔ה ṯˈiḥyˈeh חיה be alive כִּ֛י kˈî כִּי that שֶׁ֥קֶר šˌeqer שֶׁקֶר lie דִּבַּ֖רְתָּ dibbˌartā דבר speak בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and דְקָרֻ֜הוּ ḏᵊqārˈuhû דקר pierce אָבִ֧יהוּ ʔāvˈîhû אָב father וְ wᵊ וְ and אִמֹּ֛ו ʔimmˈô אֵם mother יֹלְדָ֖יו yōlᵊḏˌāʸw ילד bear בְּ bᵊ בְּ in הִנָּבְאֹֽו׃ hinnāvᵊʔˈô נבא speak as prophet
13:3. et erit cum prophetaverit quispiam ultra dicent ei pater eius et mater eius qui genuerunt eum non vives quia mendacium locutus es in nomine Domini et configent eum pater eius et mater eius genitores eius cum prophetaveritAnd it shall come to pass, that when any man shall prophesy any more, his father and his mother that brought him into the world, shall say to him: Thou shalt not live: because thou hast spoken a lie in the name of the Lord. And his father, and his mother, his parents, shall thrust him through, when he shall prophesy.
3. And it shall come to pass that, when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shall not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth.
13:3. And it shall come to pass, [that] when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth.
13:3. And this shall be: when any devotee will continue to prophesy, his father and his mother, who conceived him, will say to him, “You shall not live, because you have been speaking a lie in the name of the Lord.” And his father and his mother, his own parents, will pierce him, when he will prophesy.
And it shall come to pass, [that] when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth:

13:3 Тогда, если кто будет прорицать, то отец его и мать его, родившие его, скажут ему: тебе не должно жить, потому что ты ложь говоришь во имя Господа; и поразят его отец его и мать его, родившие его, когда он будет прорицать.
13:3
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
προφητεύσῃ προφητευω prophesy
ἄνθρωπος ανθρωπος person; human
ἔτι ετι yet; still
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτὸν αυτος he; him
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him
οἱ ο the
γεννήσαντες γενναω father; born
αὐτόν αυτος he; him
οὐ ου not
ζήσῃ ζαω live; alive
ὅτι οτι since; that
ψευδῆ ψευδης false
ἐλάλησας λαλεω talk; speak
ἐπ᾿ επι in; on
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
καὶ και and; even
συμποδιοῦσιν συμποδιζω he; him
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him
οἱ ο the
γεννήσαντες γενναω father; born
αὐτὸν αυτος he; him
ἐν εν in
τῷ ο the
προφητεύειν προφητευω prophesy
αὐτόν αυτος he; him
13:3
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כִּֽי־ kˈî- כִּי that
יִנָּבֵ֣א yinnāvˈē נבא speak as prophet
אִישׁ֮ ʔîš אִישׁ man
עֹוד֒ ʕôḏ עֹוד duration
וְ wᵊ וְ and
אָמְר֣וּ ʔāmᵊrˈû אמר say
אֵ֠לָיו ʔēlāʸw אֶל to
אָבִ֨יו ʔāvˌiʸw אָב father
וְ wᵊ וְ and
אִמֹּ֤ו ʔimmˈô אֵם mother
יֹֽלְדָיו֙ yˈōlᵊḏāʸw ילד bear
לֹ֣א lˈō לֹא not
תִֽחְיֶ֔ה ṯˈiḥyˈeh חיה be alive
כִּ֛י kˈî כִּי that
שֶׁ֥קֶר šˌeqer שֶׁקֶר lie
דִּבַּ֖רְתָּ dibbˌartā דבר speak
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
דְקָרֻ֜הוּ ḏᵊqārˈuhû דקר pierce
אָבִ֧יהוּ ʔāvˈîhû אָב father
וְ wᵊ וְ and
אִמֹּ֛ו ʔimmˈô אֵם mother
יֹלְדָ֖יו yōlᵊḏˌāʸw ילד bear
בְּ bᵊ בְּ in
הִנָּבְאֹֽו׃ hinnāvᵊʔˈô נבא speak as prophet
13:3. et erit cum prophetaverit quispiam ultra dicent ei pater eius et mater eius qui genuerunt eum non vives quia mendacium locutus es in nomine Domini et configent eum pater eius et mater eius genitores eius cum prophetaverit
And it shall come to pass, that when any man shall prophesy any more, his father and his mother that brought him into the world, shall say to him: Thou shalt not live: because thou hast spoken a lie in the name of the Lord. And his father, and his mother, his parents, shall thrust him through, when he shall prophesy.
13:3. And it shall come to pass, [that] when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth.
13:3. And this shall be: when any devotee will continue to prophesy, his father and his mother, who conceived him, will say to him, “You shall not live, because you have been speaking a lie in the name of the Lord.” And his father and his mother, his own parents, will pierce him, when he will prophesy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
3. Отвращение к ложному пророчеству будет столь сильно, что родители не пощадят собственных детей, дерзающих говорить ложь во имя Господа, предавая их смерти, как то предписывал Закон (Втор XIII:6-11; XVIII:20, - Keil 642).
Adam Clarke: Commentary on the Bible - 1831
13:3: When any shall yet prophesy - Falsely; such shall be the horror of such an evil, that there shall be no toleration of it. Itself, and they who practice it, shall be everywhere destroyed.
Albert Barnes: Notes on the Bible - 1834
13:3: His father and mother that begat him shall say unto him, Thou shalt not live - The prophet describes the zeal against false prophecy, with reference to the law against those who seduced to apostasy from God. Deu 13:6-10 : "the nearest relations were themselves to denounce any who had secretly tried to seduce them, and themselves, as the accusers, to cast the first stone at them. Cyril: "Such shall in those times be the Rev_erence to Godward, so careful shall they be of perfect probity and laudable life, that parents themselves shall be stimulated against their children, if they should speak falsely anything from their own heart, as though God spoke by them - How true that word is, and how accredited the prophecy! This indicates clearly a great advance toward godliness, God transforming things or the better. What aforetime was held in great esteem, is now hated and accursed and held intolerable."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: and his: Exo 32:27, Exo 32:28; Deu 13:6-11, Deu 18:20, Deu 33:9; Mat 10:37; Luk 14:26; Co2 5:16
Geneva 1599
13:3 And it shall come to pass, [that] when any shall yet (d) prophesy, then his father and his mother that begat him shall say to him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him (e) shall thrust him through when he prophesieth.
(d) That is, when they will prophesy lies, and make God, who is the author of truth, a cloak for them.
(e) He shows what zeal the godly will have under the kingdom of Christ; (Deut 13:6, Deut 13:9).
John Gill
13:3 And it shall come to pass, that when any shall yet prophesy,.... Or attempt to prophesy, or propagate their idolatrous religion and principles after this time, when they shall be abundantly detected and exposed:
then his father and his mother that begat him; of whom he is born, and who, as his parents, must be supposed to have the most tender regard unto him, even to these the imposture will be so flagrant, that they will not encourage him, but, on the contrary,
shall say unto him, Thou shall not live; but die, according to the law against the false prophet in Deut 18:20,
for thou speakest lies in the name of the Lord; which is the very character of the followers of the man of sin, who speak lies in hypocrisy, pretending that they are of God, and carrying a show of truth; religion, and holiness, Ti1 4:1,
and his father and his mother that begat him shall thrust him through when he prophesieth; so great will be their love to God, and to his truth, that, notwithstanding the nearness of blood, their hands will be upon him first, and either beat him, or put him to death; a son, according to the law, not being to be spared in such a case, Deut 13:6.
John Wesley
13:3 Prophesy - Falsely. His father - His dearest friends. Shall thrust him through - That is, shall wound, shall chastise him with stripes that may leave their marks behind.
Robert Jamieson, A. R. Fausset and David Brown
13:3 The form of phraseology here is drawn from Deut 13:6-10; Deut 18:20. The substantial truth expressed is that false prophecy shall be utterly abolished. If it were possible for it again to start up, the very parents of the false prophet would not let parental affection interfere, but would be the first to thrust him through. Love to Christ must be paramount to the tenderest of natural ties (Mt 10:37). Much as the godly love their children, they love God and His honor more.
13:413:4: Եւ եղիցի յաւուր յայնմիկ ամաչեսցեն մարգարէքն յիւրաքանչիւր տեսլենէ ՚ի մարգարէանալն իւրեանց, եւ զգեցցին փեղկս մազեղէնս՝ փոխանակ զի ստեցին։
4 Այն օրը այդ մարգարէները պիտի ամաչեն իրենց մարգարէութիւն անելու ժամանակ՝ ամէն մէկն իր տեսիլքի համար, որովհետեւ նրանք սուտ խօսեցին եւ սուտ խօսելու պատճառով պիտի հագնեն մազեղէն քրձեր:
4 Այն օրը մարգարէները Մարգարէութիւն ըրած ատեննին պիտի ամչնան։ Ամէն մէկը՝ իր տեսիլքէն։Խաբելու համար մազոտ վերարկու պիտի չհագնին։
Եւ եղիցի յաւուր յայնմիկ ամաչեսցեն մարգարէքն յիւրաքանչիւր տեսլենէ ի մարգարէանալն իւրեանց, եւ [155]զգեցցին փեղկս մազեղէնս` փոխանակ զի ստեցին:

13:4: Եւ եղիցի յաւուր յայնմիկ ամաչեսցեն մարգարէքն յիւրաքանչիւր տեսլենէ ՚ի մարգարէանալն իւրեանց, եւ զգեցցին փեղկս մազեղէնս՝ փոխանակ զի ստեցին։
4 Այն օրը այդ մարգարէները պիտի ամաչեն իրենց մարգարէութիւն անելու ժամանակ՝ ամէն մէկն իր տեսիլքի համար, որովհետեւ նրանք սուտ խօսեցին եւ սուտ խօսելու պատճառով պիտի հագնեն մազեղէն քրձեր:
4 Այն օրը մարգարէները Մարգարէութիւն ըրած ատեննին պիտի ամչնան։ Ամէն մէկը՝ իր տեսիլքէն։Խաբելու համար մազոտ վերարկու պիտի չհագնին։
zohrab-1805▾ eastern-1994▾ western am▾
13:413:4 И будет в тот день, устыдятся такие прорицатели, каждый видения своего, когда будут прорицать, и не будут надевать на себя власяницы, чтобы обманывать.
13:4 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καταισχυνθήσονται καταισχυνω shame; put to shame οἱ ο the προφῆται προφητης prophet ἕκαστος εκαστος each ἐκ εκ from; out of τῆς ο the ὁράσεως ορασις appearance; vision αὐτοῦ αυτος he; him ἐν εν in τῷ ο the προφητεύειν προφητευω prophesy αὐτόν αυτος he; him καὶ και and; even ἐνδύσονται ενδυω dress in; wear δέρριν δερρις made of hair ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐψεύσαντο ψευδω balk; deceive
13:4 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יֵבֹ֧שׁוּ yēvˈōšû בושׁ be ashamed הַ ha הַ the נְּבִיאִ֛ים nnᵊvîʔˈîm נָבִיא prophet אִ֥ישׁ ʔˌîš אִישׁ man מֵ mē מִן from חֶזְיֹנֹ֖ו ḥezyōnˌô חִזָּיֹון vision בְּ bᵊ בְּ in הִנָּֽבְאֹתֹ֑ו hinnˈāvᵊʔōṯˈô נבא speak as prophet וְ wᵊ וְ and לֹ֧א lˈō לֹא not יִלְבְּשׁ֛וּ yilbᵊšˈû לבשׁ cloth אַדֶּ֥רֶת ʔaddˌereṯ אַדֶּרֶת splendour שֵׂעָ֖ר śēʕˌār שֵׂעָר hair לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of כַּחֵֽשׁ׃ kaḥˈēš כחשׁ grow lean
13:4. et erit in die illa confundentur prophetae unusquisque ex visione sua cum prophetaverit nec operientur pallio saccino ut mentianturAnd it shall come to pass in that day, that the prophets shall be confounded, every one by his own vision, when he shall prophesy, neither shall they be clad with a garment of sackcloth, to deceive:
4. And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he prophesieth; neither shall they wear a hairy mantle to deceive:
13:4. And it shall come to pass in that day, [that] the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:
13:4. And this shall be: In that day, the prophets will be confounded, each one by his own vision, when he will prophesy. Neither will they be covered with a garment of sackcloth in order to deceive.
And it shall come to pass in that day, [that] the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:

13:4 И будет в тот день, устыдятся такие прорицатели, каждый видения своего, когда будут прорицать, и не будут надевать на себя власяницы, чтобы обманывать.
13:4
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καταισχυνθήσονται καταισχυνω shame; put to shame
οἱ ο the
προφῆται προφητης prophet
ἕκαστος εκαστος each
ἐκ εκ from; out of
τῆς ο the
ὁράσεως ορασις appearance; vision
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
προφητεύειν προφητευω prophesy
αὐτόν αυτος he; him
καὶ και and; even
ἐνδύσονται ενδυω dress in; wear
δέρριν δερρις made of hair
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐψεύσαντο ψευδω balk; deceive
13:4
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יֵבֹ֧שׁוּ yēvˈōšû בושׁ be ashamed
הַ ha הַ the
נְּבִיאִ֛ים nnᵊvîʔˈîm נָבִיא prophet
אִ֥ישׁ ʔˌîš אִישׁ man
מֵ מִן from
חֶזְיֹנֹ֖ו ḥezyōnˌô חִזָּיֹון vision
בְּ bᵊ בְּ in
הִנָּֽבְאֹתֹ֑ו hinnˈāvᵊʔōṯˈô נבא speak as prophet
וְ wᵊ וְ and
לֹ֧א lˈō לֹא not
יִלְבְּשׁ֛וּ yilbᵊšˈû לבשׁ cloth
אַדֶּ֥רֶת ʔaddˌereṯ אַדֶּרֶת splendour
שֵׂעָ֖ר śēʕˌār שֵׂעָר hair
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
כַּחֵֽשׁ׃ kaḥˈēš כחשׁ grow lean
13:4. et erit in die illa confundentur prophetae unusquisque ex visione sua cum prophetaverit nec operientur pallio saccino ut mentiantur
And it shall come to pass in that day, that the prophets shall be confounded, every one by his own vision, when he shall prophesy, neither shall they be clad with a garment of sackcloth, to deceive:
13:4. And it shall come to pass in that day, [that] the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:
13:4. And this shall be: In that day, the prophets will be confounded, each one by his own vision, when he will prophesy. Neither will they be covered with a garment of sackcloth in order to deceive.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. Да и сами прорицатели устыдятся своей предосудительной деятельности и перестанут носить одежду, употреблявшуюся обыкновенно пророками. Вместо высокого звания пророка предпочтут выдавать себя за земледельцев.
Adam Clarke: Commentary on the Bible - 1831
13:4: Neither shall they wear a rough garment - A rough garment made of goats' hair, coarse wool, or the course pile of the camel, was the ordinary garb of God's prophets. And the false prophets wore the same; for they pretended to the same gifts, and the same spirit, and therefore they wore the same kind of garments. John Baptist had a garment of this kind.
Albert Barnes: Notes on the Bible - 1834
13:4: The prophets shall be ashamed, every one of them - They who before their conversion, gave themselves to such deceits, shall be ashamed of their deeds; as, after the defeat of the seven sons of the chief priest Sceva, "fear fall on them all, and the name of the Lord Jesus was magnified, and many that believed came and confessed and showed their deeds: many of them also which used curious arts brought their books together and burned them before all, and they counted the price of them, and found it fifty thousand pieces of silver. So mightily," Luke subjoins, "grew the word of God and pRev_ailed" Act 19:13-20.
Neither shall wear a rough garment to deceive Feigning themselves ascetics and mourners for their people, as the true prophets were in truth. The sackcloth, which the prophets wore Isa 20:2, was a rough garment of hair Isa 22:12; Jer 4:8; Jer 6:26, worn next to the skin Kg1 21:27; Kg2 6:30; Job 16:15, whence Elijah was known to Ahaziah, when described as "a hairy man, and girt with a girdle of leather about his loins" Kg2 1:8. It was a wide garment, enveloping the whole frame, and so, afflictive to the whole body. Jerome: "This was the habit of the prophets, that when they called the people to penitence, they were clothed with sackcloth."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: the prophets: Jer 2:26; Mic 3:6, Mic 3:7
wear: Kg2 1:8; Isa 20:2; Mat 3:4, Mat 11:8, Mat 11:9; Mar 1:6; Rev 11:3
rough garment to deceive: Heb. garment of hair to lie
Geneva 1599
13:4 And it shall come to pass in that day, [that] the prophets shall (f) be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:
(f) God will make them ashamed of their errors and lies, and bring them to repentance, and they will no more wear prophet's apparel to make their doctrine seem more holy.
John Gill
13:4 And it shall come to pass in that day, that the prophets shall be ashamed, everyone of his vision, when he hath prophesied,.... He shall be ashamed of the doctrines he has delivered, they will appear to all men so ridiculous and absurd; as the doctrines of merit, and the works of supererogation; of transubstantiation and purgatory; of pardons, penance, &c:
neither shall they wear a rough garment to deceive; or, "a hairy garment" (q); such as the first and ancient inhabitants of the earth wore, who used the skins of beasts for covering, as Diodorus Siculus (r) observes: and Pausanias (s) says of the first natives of Locris, not knowing how to weave and make garments, used to cover their bodies, to preserve them from the cold, with the undressed skins of beasts, turning the hair outward, as more becoming: and such a hairy garment, or much like it, Elijah wore; hence he is called a hairy man, 4Kings 1:8 and John the Baptist, who came in the power and spirit of that prophet, appeared in a like habit, clothed with camel's hair, Mt 3:4 and in like manner good men, especially in times of distress and trouble, used to wander about in sheepskins and goatskins, Heb 11:37 which seem to be the same sort of raiment: and now, in imitation of such like good men, and true prophets of the Lord, particularly Elijah, the false prophets, as Jarchi and Kimchi observe, in order to deceive the people, and pass for true prophets, put on such rough and hairy garments, as if they were very humble and self denying men. Braunius (t) thinks the prophet may have respect to a custom among the idolatrous prophets, who used to clothe themselves with the skins of the sacrifices, and lie on them in their temples, in order to obtain dreams, and be able to foretell future things; of which See Gill on Amos 2:8 but it seems to have respect to the habits of the monks and friars, and of the different orders by which they are distinguished as religious persons, and gain respect and veneration among men; and under the guise of sanctity and devotion, and of an austere and mortified life, impose their lies and deceptions upon them; but now will lay their habits aside, as being ashamed of their profession and principles.
(q) "pallio pili", Montanus; "piloso", Pagninus; "chlamyde pilosa", Munster; "pallium ex pilis", Cocceius; "pallium pili", Burkius. (r) Bibliothec. l. 1. p. 21. (s) Phocica, sive. l. 10. p. 685. (t) De Vestitu Sacerdot. Heb. l. 1. c. 4. sect. 9. p. 97.
John Wesley
13:4 A rough garment - Such as the true prophets were wont to wear.
Robert Jamieson, A. R. Fausset and David Brown
13:4 prophets . . . ashamed--of the false prophecies which they have uttered in times past, and which the event has confuted.
rough garment--sackcloth. The badge of a prophet (4Kings 1:8; Is 20:2), to mark their frugality alike in food and attire (Mt 3:4); also, to be consonant to the mournful warnings which they delivered. It is not the dress that is here condemned, but the purpose for which it was worn, namely, to conceal wolves under sheep's clothing [CALVIN]. The monkish hair-shirt of Popery, worn to inspire the multitude with the impression of superior sanctity, shall be then cast aside.
13:513:5: Եւ ասասցէ. Չե՛մ ես մարգարէ՝ այլ այր հողագո՛րծ եմ, եւ մա՛րդ ծնաւ զիս ՚ի մանկութենէ իմմէ[10883]։ [10883] Ոմանք. Հողագործ եմ ես։
5 Նրանցից ամէն մէկը պիտի ասի. «Ես մարգարէ չեմ, այլ հողագործ մարդ եմ, ինձ մարդ է ծնել, եւ ես մարդ եմ իմ մանկութիւնից ի վեր»:
5 Անոնց ամէն մէկը պիտի ըսէ.‘Ես մարգարէ չեմ, ես երկրագործ մարդ եմ. Քանզի իմ մանկութենէս ան իմ ստացուածքս է’։
Եւ ասասցէ. չեմ ես մարգարէ, այլ այր հողագործ եմ ես, եւ մարդ [156]ծնաւ զիս ի մանկութենէ իմմէ:

13:5: Եւ ասասցէ. Չե՛մ ես մարգարէ՝ այլ այր հողագո՛րծ եմ, եւ մա՛րդ ծնաւ զիս ՚ի մանկութենէ իմմէ[10883]։
[10883] Ոմանք. Հողագործ եմ ես։
5 Նրանցից ամէն մէկը պիտի ասի. «Ես մարգարէ չեմ, այլ հողագործ մարդ եմ, ինձ մարդ է ծնել, եւ ես մարդ եմ իմ մանկութիւնից ի վեր»:
5 Անոնց ամէն մէկը պիտի ըսէ.‘Ես մարգարէ չեմ, ես երկրագործ մարդ եմ. Քանզի իմ մանկութենէս ան իմ ստացուածքս է’։
zohrab-1805▾ eastern-1994▾ western am▾
13:513:5 И каждый скажет: я не пророк, я земледелец, потому что некто сделал меня рабом от детства моего.
13:5 καὶ και and; even ἐρεῖ ερεω.1 state; mentioned οὔκ ου not εἰμι ειμι be προφήτης προφητης prophet ἐγώ εγω I διότι διοτι because; that ἄνθρωπος ανθρωπος person; human ἐργαζόμενος εργαζομαι work; perform τὴν ο the γῆν γη earth; land ἐγώ εγω I εἰμι ειμι be ὅτι οτι since; that ἄνθρωπος ανθρωπος person; human ἐγέννησέν γενναω father; born με με me ἐκ εκ from; out of νεότητός νεοτης youth μου μου of me; mine
13:5 וְ wᵊ וְ and אָמַ֕ר ʔāmˈar אמר say לֹ֥א lˌō לֹא not נָבִ֖יא nāvˌî נָבִיא prophet אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i אִישׁ־ ʔîš- אִישׁ man עֹבֵ֤ד ʕōvˈēḏ עבד work, serve אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i כִּ֥י kˌî כִּי that אָדָ֖ם ʔāḏˌām אָדָם human, mankind הִקְנַ֥נִי hiqnˌanî קנה buy מִ mi מִן from נְּעוּרָֽי׃ nnᵊʕûrˈāy נְעוּרִים youth
13:5. sed dicet non sum propheta homo agricola ego sum quoniam Adam exemplum meum ab adulescentia meaBut he shall say: I am no prophet, I am a husbandman: for Adam is my example from my youth.
5. but he shall say, I am no prophet, I am a tiller of the ground; for I have been made a bondman from my youth.
13:5. But he shall say, I [am] no prophet, I [am] an husbandman; for man taught me to keep cattle from my youth.
13:5. But he will say, “I am not a prophet; I am a man of agriculture. For Adam has been my example from my youth.”
But he shall say, I [am] no prophet, I [am] an husbandman; for man taught me to keep cattle from my youth:

13:5 И каждый скажет: я не пророк, я земледелец, потому что некто сделал меня рабом от детства моего.
13:5
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
οὔκ ου not
εἰμι ειμι be
προφήτης προφητης prophet
ἐγώ εγω I
διότι διοτι because; that
ἄνθρωπος ανθρωπος person; human
ἐργαζόμενος εργαζομαι work; perform
τὴν ο the
γῆν γη earth; land
ἐγώ εγω I
εἰμι ειμι be
ὅτι οτι since; that
ἄνθρωπος ανθρωπος person; human
ἐγέννησέν γενναω father; born
με με me
ἐκ εκ from; out of
νεότητός νεοτης youth
μου μου of me; mine
13:5
וְ wᵊ וְ and
אָמַ֕ר ʔāmˈar אמר say
לֹ֥א lˌō לֹא not
נָבִ֖יא nāvˌî נָבִיא prophet
אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i
אִישׁ־ ʔîš- אִישׁ man
עֹבֵ֤ד ʕōvˈēḏ עבד work, serve
אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil
אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i
כִּ֥י kˌî כִּי that
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
הִקְנַ֥נִי hiqnˌanî קנה buy
מִ mi מִן from
נְּעוּרָֽי׃ nnᵊʕûrˈāy נְעוּרִים youth
13:5. sed dicet non sum propheta homo agricola ego sum quoniam Adam exemplum meum ab adulescentia mea
But he shall say: I am no prophet, I am a husbandman: for Adam is my example from my youth.
13:5. But he shall say, I [am] no prophet, I [am] an husbandman; for man taught me to keep cattle from my youth.
13:5. But he will say, “I am not a prophet; I am a man of agriculture. For Adam has been my example from my youth.”
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Adam Clarke: Commentary on the Bible - 1831
13:5: But he shall say, I am no prophet - This must be the case of a false prophet or diviner, who had been obliged to give up his infamous practice, and become even a laborer in the land. But having been known to be such, he is questioned by the people to see if he still were addicted in heart to the same practices. He declares he is no prophet, neither true nor false; that he is now a husbandman, and was brought up a herdsman.
Albert Barnes: Notes on the Bible - 1834
13:5: And he shall say - Repudiating his former claims, "I am a husbandman:" for a man hath taught me from my youth." There was no room then for his having been a false prophet, since he had had from his youth one simple unlettered occupation, as Amos said truly of himself; "I was no prophet, neither was I a prophet's son: but I was an herdsman and a gatherer of sycamore fruit" Amo 7:14. The prophet does not approve the lie, any more than our Lord did the injustice of the "unjust steward." Our Lord contrasted the wisdom "in their generation" of a bad man for his ends, with the unwisdom of "the children of light," who took no pains to secure their God. Zechariah pictures vividly, how people would anyhow rid themselves of all suspicion of false prophesying.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: I am no: Amo 7:14; Act 19:17-20
Geneva 1599
13:5 But he shall say, I [am] no (g) prophet, I [am] a farmer; for man taught me to keep cattle from my youth.
(g) They will confess their former ignorance, and be content to labour for their living.
John Gill
13:5 But he shall say, I am no prophet,.... That he is not of the Romish clergy, or of any of their religious orders, having laid aside his habit:
I am an husbandman; he shall put on the habit of a husbandman, and work for his bread; for he will not be able to support himself, as before, with the sale of pardons and indulgences, and by praying souls out of purgatory; for no man hereafter will buy of his merchandise, Rev_ 18:11 and he will be ashamed of his former calling and traffic, and will not own that he was ever concerned therein; but will affirm that he was never of the Romish clergy, but always a layman, and employed in husbandry:
for man taught me to keep cattle from my youth; he will say he was brought up to husbandry, or in some mechanic business, from his youth, and never was in any convent or monastery, or of any religious order: it may be rendered, "for man made me to work from my youth" (u); and is not to be restrained to keeping cattle, or any particular employment.
(u) "fecerunt me operari", Noldius; "homo operari fecit me", De Dieu, Burkius.
Robert Jamieson, A. R. Fausset and David Brown
13:5 The detection of one of the false prophets dramatically represented. He is seized by some zealous vindicator of the law, and in fear cries out, "I am no prophet."
man--that is, one.
taught me to keep cattle--As "keeping cattle" is not the same as to be "an husbandman," translate rather, "Has used (or 'appropriated') me as a servant," namely, in husbandry [MAURER]. However, husbandry and keeping cattle might be regarded as jointly the occupation of the person questioned: then Amos 7:14, "herdman," will accord with English Version. A Hebrew kindred word means "cattle." Both occupations, the respondent replies, are inconsistent with my being a "prophet."
13:613:6: Եւ ասացի ցնա. Զի՞նչ են վէրքդ այդոքիկ ՚ի մէջ ձեռաց քոց։ Եւ ասասցէ. Զորս վիրաւորեցայ ՚ի տան սիրելւոյ իմոյ[10884]։[10884] Ոմանք. Եւ ասացից ցնա. Զի՛նչ են։
6 Եւ երբ ես նրան ասեմ՝ «Այդ ի՞նչ վէրքեր են քո ձեռքերի մէջ», նա կ’ասի՝ «Դրանք այն վէրքերն են, որ ես ստացել եմ իմ սիրելի ազգի տանը»:
6 Անոր պիտի ըսուի.‘Ձեռքերուդ մէջի այս վէրքերը ի՞նչ են’։Անիկա պիտի ըսէ.‘Ասոնք իմ բարեկամներուս տանը մէջ ընդունած վէրքերս են’»։
Եւ [157]ասացից ցնա. Զի՞նչ են վէրքդ այդոքիկ ի մէջ ձեռաց քոց: Եւ ասասցէ. Զորս վիրաւորեցայ ի տան [158]սիրելւոյ իմոյ:

13:6: Եւ ասացի ցնա. Զի՞նչ են վէրքդ այդոքիկ ՚ի մէջ ձեռաց քոց։ Եւ ասասցէ. Զորս վիրաւորեցայ ՚ի տան սիրելւոյ իմոյ[10884]։
[10884] Ոմանք. Եւ ասացից ցնա. Զի՛նչ են։
6 Եւ երբ ես նրան ասեմ՝ «Այդ ի՞նչ վէրքեր են քո ձեռքերի մէջ», նա կ’ասի՝ «Դրանք այն վէրքերն են, որ ես ստացել եմ իմ սիրելի ազգի տանը»:
6 Անոր պիտի ըսուի.‘Ձեռքերուդ մէջի այս վէրքերը ի՞նչ են’։Անիկա պիտի ըսէ.‘Ասոնք իմ բարեկամներուս տանը մէջ ընդունած վէրքերս են’»։
zohrab-1805▾ eastern-1994▾ western am▾
13:613:6 Ему скажут: отчего же на руках у тебя рубцы? И он ответит: оттого, что меня били в доме любящих меня.
13:6 καὶ και and; even ἐρῶ ερεω.1 state; mentioned πρὸς προς to; toward αὐτόν αυτος he; him τί τις.1 who?; what? αἱ ο the πληγαὶ πληγη plague; stroke αὗται ουτος this; he ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the χειρῶν χειρ hand σου σου of you; your καὶ και and; even ἐρεῖ ερεω.1 state; mentioned ἃς ος who; what ἐπλήγην πλησσω plague; strike ἐν εν in τῷ ο the οἴκῳ οικος home; household τῷ ο the ἀγαπητῷ αγαπητος loved; beloved μου μου of me; mine
13:6 וְ wᵊ וְ and אָמַ֣ר ʔāmˈar אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to מָ֧ה mˈā מָה what הַ ha הַ the מַּכֹּ֛ות mmakkˈôṯ מַכָּה blow הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these בֵּ֣ין bˈên בַּיִן interval יָדֶ֑יךָ yāḏˈeʸḵā יָד hand וְ wᵊ וְ and אָמַ֕ר ʔāmˈar אמר say אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֻכֵּ֖יתִי hukkˌêṯî נכה strike בֵּ֥ית bˌêṯ בַּיִת house מְאַהֲבָֽי׃ ס mᵊʔahᵃvˈāy . s אהב love
13:6. et dicetur ei quid sunt plagae istae in medio manuum tuarum et dicet his plagatus sum in domo eorum qui diligebant meAnd they shall say to him: What are these wounds in the midst of thy hands? And he shall say: With these I was wounded in the house of them that loved me.
6. And one shall say unto him, What are these wounds between thine arms? Then he shall answer, Those with which I was wounded in the house of my friends.
13:6. And [one] shall say unto him, What [are] these wounds in thine hands? Then he shall answer, [Those] with which I was wounded [in] the house of my friends.
13:6. And they will say to him, “What are these wounds in the middle of your hands?” And he will say, “I was wounded with these in the house of those who love me.”
And [one] shall say unto him, What [are] these wounds in thine hands? Then he shall answer, [Those] with which I was wounded [in] the house of my friends:

13:6 Ему скажут: отчего же на руках у тебя рубцы? И он ответит: оттого, что меня били в доме любящих меня.
13:6
καὶ και and; even
ἐρῶ ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτόν αυτος he; him
τί τις.1 who?; what?
αἱ ο the
πληγαὶ πληγη plague; stroke
αὗται ουτος this; he
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
χειρῶν χειρ hand
σου σου of you; your
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
ἃς ος who; what
ἐπλήγην πλησσω plague; strike
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τῷ ο the
ἀγαπητῷ αγαπητος loved; beloved
μου μου of me; mine
13:6
וְ wᵊ וְ and
אָמַ֣ר ʔāmˈar אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
מָ֧ה mˈā מָה what
הַ ha הַ the
מַּכֹּ֛ות mmakkˈôṯ מַכָּה blow
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
בֵּ֣ין bˈên בַּיִן interval
יָדֶ֑יךָ yāḏˈeʸḵā יָד hand
וְ wᵊ וְ and
אָמַ֕ר ʔāmˈar אמר say
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֻכֵּ֖יתִי hukkˌêṯî נכה strike
בֵּ֥ית bˌêṯ בַּיִת house
מְאַהֲבָֽי׃ ס mᵊʔahᵃvˈāy . s אהב love
13:6. et dicetur ei quid sunt plagae istae in medio manuum tuarum et dicet his plagatus sum in domo eorum qui diligebant me
And they shall say to him: What are these wounds in the midst of thy hands? And he shall say: With these I was wounded in the house of them that loved me.
13:6. And [one] shall say unto him, What [are] these wounds in thine hands? Then he shall answer, [Those] with which I was wounded [in] the house of my friends.
13:6. And they will say to him, “What are these wounds in the middle of your hands?” And he will say, “I was wounded with these in the house of those who love me.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
6. Если бы у кого оказались нарезы на руках, сделанные при служении языческим божествам, то имеющие их станут тщательно скрывать истинную причину их происхождения, ссылаясь на удары, полученные от родителей. Под "любящими" разумеют родителей лжепророка, налагающих на него раны за изречение лжи во имя Господа.
Adam Clarke: Commentary on the Bible - 1831
13:6: What are these wounds in thine hands? - Marks which he had received in honor of his idols. But he shall excuse himself by stating that he had received these marks in his own family; when, most probably, they had been dedicated to some of those idols. See the note on Isa 44:5. I do not think that these words are spoken at all concerning Jesus Christ. I have heard them quoted in this way; but I cannot hear such an application of them without horror. In quoting from the Old Testament in reference to the New, we cannot be too cautious. We may wound the truth instead of honoring it.
Albert Barnes: Notes on the Bible - 1834
13:6: And one shall say unto him, What are those wounds in thy hands? - The words are simple; the meaning different , according as they are united with what immediately precedes, or the main subject, Him whom they pierced, for whom they were to mourn, and, on their mourning, to be cleansed, and of whom it is said in the next verse, "Awake, O sword, against My Shepherd." Jerome and others explain it of the punishment inflicted by parents. "These wounds and bruises I received, condemned by the judgment of my parents, and of those who did not hate but loved me. And so will truth pRev_ail dissipating falsehood, that he too, who was punished for his own fault, will own that he suffered rightly."
But wounds of chastisement are not inflicted on the hands, and the punishment of false prophecy was not such wounds, but death. Wounds in the hands were no punishment, which parents would inflict. They were the special punishment of the cross , after sustaining which, One only lived. The most literal interpretation, then, of the wounds in the hands harmonizes with the piercing before, and the smiting of the Good Shepherd which follows, of whom David too prophesied, "They pierced My Hands and My Feet" Psa 22:16. "What are those wounds on Thy hands? How long, think you, and how and by whom will this be said to Him? For ever and ever, unceasingly, and with unspeakable admiration it will be said, both by God the Father, "to whom He was obedient unto death, the death of the Cross" Phi 2:8 : it will be said also both by the holy "angels" who "desire to look into" Him Pe1 1:12, and by people whom He has redeemed. O great miracle, wonderful spectacle, especially in the Lord of all, to bear wounds in the midst of His Hands! And He shall say; "With these I was wounded in the house of those who loved Me." O great sacrilege, sacrilegious homicide, that such wounds were inflicted in the house of those who loved. He will not say, 'with these I was wounded by those who loved Me,' but 'in the house of those who loved Me.' For they who inflicted them, loved Him not.
But they were the house of Abraham and Isaac and Jacob and David, and the rest like them, who loved Me, and expected Me, who was promised to them. Yet so to speak is not to answer the question, 'what are these wounds?' For it is one thing to ask, what are these wounds, another to say, where they were inflicted. Having said, that they were inflicted in the house of those who loved Me. He says, what they are, 'the Cup which My Father hath given Me to drink.' For what He subjoins, is the Voice of the Father giving the Cup. 'Sword, awake, etc.' is as though he said, Ask ye, What are these wounds? I say, 'the tokens of obedience, the signs of the Father's will and command. The Lord of hosts, God the Father 'hath not spared' Me, 'His own Son, but hath given' Me 'for' you 'all.' And He said, 'Awake, o sword, against Jify Shepherd, and against the Man cohering to Me,' which is as much as, 'O Death, have thou power over My Son, My good Shepherd, the Man who cohereth to Me, that is, who is joined in unity of Person with the Word who is consubstantial with Me!' And then, as though the sword asked, how or how far shall I arise against this Thy Shepherd, he subjoins, 'Smite the shepherd, and the sheep shall be scattered.' Hence, the Shepherd Himself, when about to be smitten, spake, 'All ye shall be offended because of Me this night. For it is written, I will smite the Shepherd and the sheep shall be scattered' Mat 26:31. So then to those who say, 'what are those wounds in the midst of Thy hands?' is appositely subjoined the Voice of the Father, saying, 'Awake, O sword, against My Shepherd etc.' in the meaning, 'They are monuments of the Father's love, the tokens of My Obedience, because He 'spared not His own Son,' and I 'became obedient' to Him for you all, 'even unto death, and that, the death of the Cross. '"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: What: Kg1 18:28; Rev 13:16, Rev 13:17, Rev 14:11
I was: Psa 22:16; Pro 27:5, Pro 27:6; Joh 18:35, Joh 19:14-16
Geneva 1599
13:6 And [one] shall say to him, What [are] these (h) wounds in thy hands? Then he shall answer, [Those] with which I was wounded [in] the house of my friends.
(h) By this he shows that though their parents and friends dealt more gently with them, and did not put them to death, yet they would so punish their children that became false prophets, that the marks and signs would remain forever.
John Gill
13:6 And one shall say unto him, What are these wounds in thine hands?.... That is, if thou art not a prophet, what is the meaning of these wounds in thine hands? which design either those his father and mother had given him, when they thrust him through for being a false prophet, Zech 13:3 or the mark of the beast he received in his right hand, which he was obliged to take when he entered into holy orders, Rev_ 13:9, or the wounds and stripes he gave himself, in the exercise of his superstition and will worship:
then he shall answer, Those with which I was wounded in the house of my friends; he will pretend that these were wounds he had privately in his father's family, by way of correction, for not doing his civil and secular business as he ought to have done; or he shall be obliged to confess the mark of the beast on him; or that these were wounds he had given himself in the temples and churches, dedicated to angels and saints, his patrons, friends, and lovers; with whom he committed spiritual adultery or idolatry, and before whose images and shrines he had cut and given himself these wounds and gashes, to the great dishonour of Christ, as if his crucifixion and wounds were of no avail; wherefore his sufferings and death are next spoken of: and some understand these words of Christ, introduced after this manner; the prophet having spoken of the false prophet, thrust through by his parents, because that Christ would be reckoned a false prophet and impostor by his countrymen the Jews, and be crucified by them as such, represents the Jews as upbraiding him with his crucifixion, which they suggest he righteously suffered, for seducing their nation: to which he replies, that indeed he was crucified, and thereby wounded with the nails drove into his hands and feet; and this usage he met with from those of his own nation, and who pretended to be the friends of the Messiah, and to expect his coming, and this at or near Jerusalem, where was the temple or house of God; but all this he endured, not for any crime he had been guilty of, but according to the counsel and will, purpose and decree, of God; whereby he was appointed the Shepherd of the flock; the Mediator between God and man; the Saviour of his people; and to die such a death, in order to obtain salvation for them; which counsel and will of God are clearly and strongly expressed in the following verse Zech 13:7, and to this sense Capellus interprets the words.
John Wesley
13:6 With which I was wounded - To recover me from ruining myself and others by imposture, see Zech 13:3.
Robert Jamieson, A. R. Fausset and David Brown
13:6 wounds in thine hand--The interrogator still suspects him: "If so, if you have never pretended to be a prophet, whence come those wounds?" The Hebrew is literally, "between thine hands." The hands were naturally held up to ward off the blows, and so were "thrust through" (Zech 13:3) "between" the bones of the hand. Stoning was the usual punishment; "thrusting through" was also a fit retribution on one who tried to "thrust Israel away" from the Lord (Deut 13:10); and perfects the type of Messiah, condemned as a false prophet, and pierced with "wounds between His hands." Thus the transition to the direct prophecy of Him (Zech 13:7) is natural, which it would not be if He were not indirectly and in type alluded to.
wounded in . . . house of my friends--an implied admission that he had pretended to prophecy, and that his friends had wounded him for it in zeal for God (Zech 13:3). The Holy Spirit in Zechariah alludes indirectly to Messiah, the Antitype, wounded by those whom He came to befriend, who ought to have been His "friends," who were His kinsmen (compare Zech 13:3, as to the false prophet's friends, with Mk 3:21, "His friends," Margin, "kinsmen"; Jn 7:5; "His own," Jn 1:11; the Jews, "of whom as concerning the flesh He came," Rom 9:5), but who wounded Him by the agency of the Romans (Zech 12:10).
13:713:7: Զարթի՛ր սուր ՚ի վերայ Հովուի իմոյ, եւ ՚ի վերայ առն ընկերի նորա, ասէ Տէր ամենակալ. հարի՛ց զՀովիւն եւ ցրուեսցին խաշինքն. եւ դարձուցից զձեռն իմ ՚ի վերայ հովուաց։
7 «Արթնացի՛ր, ո՛վ սուր, իմ հովուի վրայ եւ նրա ընկեր տղամարդու վրայ, - ասում է Ամենակալ Տէրը. - ես պիտի հարուածեմ իմ հովուին, եւ իմ հօտերը պիտի ցրուեն, ես իմ ձեռքը պիտի դնեմ իմ հովիւների վրայ:
7 «Արթնցի՛ր, ո՛վ սուր, իմ հովիւիս դէմ Ու իմ ընկերս եղող մարդուն դէմ», կ’ըսէ զօրքերու Տէրը։«Հովիւը զա՛րկ, որ ոչխարները ցրուին։Իմ ձեռքս պզտիկներուն դէմ պիտի դարձնեմ»։
Զարթիր, սուր, ի վերայ Հովուի իմոյ, եւ ի վերայ առն ընկերի [159]նորա, ասէ Տէր ամենակալ. [160]հարից զՀովիւն եւ ցրուեսցին խաշինքն, եւ դարձուցից զձեռն իմ ի վերայ [161]հովուաց:

13:7: Զարթի՛ր սուր ՚ի վերայ Հովուի իմոյ, եւ ՚ի վերայ առն ընկերի նորա, ասէ Տէր ամենակալ. հարի՛ց զՀովիւն եւ ցրուեսցին խաշինքն. եւ դարձուցից զձեռն իմ ՚ի վերայ հովուաց։
7 «Արթնացի՛ր, ո՛վ սուր, իմ հովուի վրայ եւ նրա ընկեր տղամարդու վրայ, - ասում է Ամենակալ Տէրը. - ես պիտի հարուածեմ իմ հովուին, եւ իմ հօտերը պիտի ցրուեն, ես իմ ձեռքը պիտի դնեմ իմ հովիւների վրայ:
7 «Արթնցի՛ր, ո՛վ սուր, իմ հովիւիս դէմ Ու իմ ընկերս եղող մարդուն դէմ», կ’ըսէ զօրքերու Տէրը։«Հովիւը զա՛րկ, որ ոչխարները ցրուին։Իմ ձեռքս պզտիկներուն դէմ պիտի դարձնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:713:7 О, меч! поднимись на пастыря Моего и на ближнего Моего, говорит Господь Саваоф: порази пастыря, и рассеются овцы! И Я обращу руку Мою на малых.
13:7 ῥομφαία ρομφαια broadsword ἐξεγέρθητι εξεγειρω raise up; awakened ἐπὶ επι in; on τοὺς ο the ποιμένας ποιμην shepherd μου μου of me; mine καὶ και and; even ἐπ᾿ επι in; on ἄνδρα ανηρ man; husband πολίτην πολιτης citizen μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty πατάξατε πατασσω pat; impact τοὺς ο the ποιμένας ποιμην shepherd καὶ και and; even ἐκσπάσατε εκσπαω the πρόβατα προβατον sheep καὶ και and; even ἐπάξω επαγω instigate; bring on τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on τοὺς ο the ποιμένας ποιμην shepherd
13:7 חֶ֗רֶב ḥˈerev חֶרֶב dagger עוּרִ֤י ʕûrˈî עור be awake עַל־ ʕal- עַל upon רֹעִי֙ rōʕˌî רעה pasture וְ wᵊ וְ and עַל־ ʕal- עַל upon גֶּ֣בֶר gˈever גֶּבֶר vigorous man עֲמִיתִ֔י ʕᵃmîṯˈî עָמִית fellow נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service הַ֤ךְ hˈaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the רֹעֶה֙ rōʕˌeh רעה pasture וּ û וְ and תְפוּצֶ֣יןָ ṯᵊfûṣˈeʸnā פוץ disperse הַ ha הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle וַ wa וְ and הֲשִׁבֹתִ֥י hᵃšivōṯˌî שׁוב return יָדִ֖י yāḏˌî יָד hand עַל־ ʕal- עַל upon הַ ha הַ the צֹּעֲרִֽים׃ ṣṣōʕᵃrˈîm צער be small
13:7. framea suscitare super pastorem meum et super virum coherentem mihi dicit Dominus exercituum percute pastorem et dispergantur oves et convertam manum meam ad parvulosAwake, O sword, against my shepherd, and against the man that cleaveth to me, saith the Lord of hosts: strike the shepherd, and the sheep shall be scattered: and I will turn my hand to the little ones.
7. Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered; and I will turn mine hand upon the little ones.
13:7. Awake, O sword, against my shepherd, and against the man [that is] my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.
13:7. Awake, O spear, against my shepherd and against the man that clings to me, says the Lord of hosts. Strike the shepherd, and the sheep will be scattered. And I will turn my hand to the little ones.
Awake, O sword, against my shepherd, and against the man [that is] my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones:

13:7 О, меч! поднимись на пастыря Моего и на ближнего Моего, говорит Господь Саваоф: порази пастыря, и рассеются овцы! И Я обращу руку Мою на малых.
13:7
ῥομφαία ρομφαια broadsword
ἐξεγέρθητι εξεγειρω raise up; awakened
ἐπὶ επι in; on
τοὺς ο the
ποιμένας ποιμην shepherd
μου μου of me; mine
καὶ και and; even
ἐπ᾿ επι in; on
ἄνδρα ανηρ man; husband
πολίτην πολιτης citizen
μου μου of me; mine
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
πατάξατε πατασσω pat; impact
τοὺς ο the
ποιμένας ποιμην shepherd
καὶ και and; even
ἐκσπάσατε εκσπαω the
πρόβατα προβατον sheep
καὶ και and; even
ἐπάξω επαγω instigate; bring on
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
ἐπὶ επι in; on
τοὺς ο the
ποιμένας ποιμην shepherd
13:7
חֶ֗רֶב ḥˈerev חֶרֶב dagger
עוּרִ֤י ʕûrˈî עור be awake
עַל־ ʕal- עַל upon
רֹעִי֙ rōʕˌî רעה pasture
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
גֶּ֣בֶר gˈever גֶּבֶר vigorous man
עֲמִיתִ֔י ʕᵃmîṯˈî עָמִית fellow
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
הַ֤ךְ hˈaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
רֹעֶה֙ rōʕˌeh רעה pasture
וּ û וְ and
תְפוּצֶ֣יןָ ṯᵊfûṣˈeʸnā פוץ disperse
הַ ha הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
וַ wa וְ and
הֲשִׁבֹתִ֥י hᵃšivōṯˌî שׁוב return
יָדִ֖י yāḏˌî יָד hand
עַל־ ʕal- עַל upon
הַ ha הַ the
צֹּעֲרִֽים׃ ṣṣōʕᵃrˈîm צער be small
13:7. framea suscitare super pastorem meum et super virum coherentem mihi dicit Dominus exercituum percute pastorem et dispergantur oves et convertam manum meam ad parvulos
Awake, O sword, against my shepherd, and against the man that cleaveth to me, saith the Lord of hosts: strike the shepherd, and the sheep shall be scattered: and I will turn my hand to the little ones.
13:7. Awake, O sword, against my shepherd, and against the man [that is] my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.
13:7. Awake, O spear, against my shepherd and against the man that clings to me, says the Lord of hosts. Strike the shepherd, and the sheep will be scattered. And I will turn my hand to the little ones.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
7. В конце гл. XIII пророк снова изображает суд над народом Божиим. Согласно божественному плану домостроительства, пастырь Израильского народа, стоящий в непосредственной близости к Самому Богу, Лице Божеское, Мессия поражается смертью. - "Порази пастыря!" - обращение пророка от лица Божия к мечу - в устах Иеговы можно понимать в смысле попущения и предвидения Божия; здесь же слышится упрек и по отношению к тем, которые поднимут руку свою на Пастыря. Лишенные пастыря овцы рассеиваются, но не погибают окончательно; потому что Бог снова простирает Свою десницу, защищающую малых, т. е. смиренных и послушных овец. - Обращу руку Мою "на малых", т. е. на тех кротких и послушных овец, о которых была речь в гл. XI, как думают некоторые исследователи. В слав. соответствующее место читается: наведу руку Мою на (малые) пастыри. По предположению исследователей, LXX или имели в данном месте описку или неправильно прочитали вм. hazzo'arim - haro'im (пропуск буквы цаде и перестановка букв айн, йя, реш); поэтому Алекс. кодекс читает touV poimenoV (Reinke 265, Anm. ). Из соединения чтения LXX по Алекс. и Ватик. (имеющему в соответствии с масор., touV mikrouV) код. получилось: touV mikrouV poimenaV, которое имеют Феодорит и наш слав. перев. Чтение Акилы: tou (poimenaV) braceiV (= touV mikrouV poimenoiV), по Гезениусу, означает: die Hirtenjungen (подпасков); в этом же смысле можно истолковать халд. cal tinjanajja - super secundos; при таком понимании, текст подл. и LXX Алекс. к. совершенно сближаются и не представляют уже существенного разногласия (см. Brianus Waltonus, Вibliorum Sacrorum tomus tertius. Londini, MDCLVI; Field op. cit. ; The Old Testament in Greek according to the Septuagint, edited... by З. B. Swete. Vol. III. Cambridge 1894; Ges. WB., Keil 645, Kohl. Sach. 9-14, s. 241; Marti 443). - Мессианский характер Зах XIII:7: и след. засвидетельствован Самим Господом Иисусом Христом (Мф XXVI:31; Мк XIV:27). Древние толковники разумеют здесь под рассеянием овец или пророческое указание на факт рассеяния апостолов в ту ночь, когда Христос был взят для распятия (Мф XXVI:56), или вообще на рассеяние, вследствие гонений, последователей Христовых (Ефр 259, Кир. 200, Феод. 120, Иер. 164; см. Haupt 128-129, Zatw 1891, 32).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. 8 And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die; but the third shall be left therein. 9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God.
Here is a prophecy,
I. Of the sufferings of Christ, of him who was to be pierced, and was to be the fountain opened. Awake, O sword! against my Shepherd, v. 7. These are the words of God the Father, giving order and commission to the sword of his justice to awake against his Son, when he had voluntarily made his soul an offering for sin; for it pleased the Lord to bruise him and put him to grief; and he was stricken, smitten of God, and afflicted, Isa. liii. 4, 10. Observe, 1. How he calls him. "As God, he is my fellow;" for he thought it no robbery to be equal with God. He and the Father are one. He was from eternity by him, as one brought up with him, and, in the work of man's redemption, he was his elect, in whom his soul delighted, and the counsel of peace was between them both. "As Mediator, he is my Shepherd, that great and good Shepherd that undertook to feed the flock," ch. xi. 7. He is the Shepherd that was to lay down his life for the sheep. 2. How he uses him: Awake, O sword! against him. If he will be a sacrifice, he must be slain, for without the shedding of blood, the life-blood, there was no remission. Men thrust him through as the good Shepherd (compare v. 3), that he might purchase the flock of God with his own blood, Acts xx. 28. It is not a charge given to a rod to correct him, but to a sword to slay him; for Messiah the prince must be cut off, but not for himself, Dan. ix. 26. It is not the sword of war that receives this charge, that he may die in the bed of honour, but the sword of justice, that he may die as a criminal, upon an ignominious tree. This sword must awake against him; he having no sin of his own to answer for, the sword of justice had nothing to say to him of itself, till, by particular order from the Judge of all, it was warranted to brandish itself against him. He was the Lamb slain from the foundation of the world, in the decree and counsel of God; but the sword designed against him had long slumbered, till now at length it is called upon to awake, not, "Awake, and smite him; strike home; not with a drowsy blow, but an awakened one;" for God spared not his own Son.
II. Of the dispersion of the disciples thereupon: Smite the Shepherd, and the sheep shall be scattered. This our Lord Jesus himself declares to have been fulfilled when all his disciples were offended because of him in the night wherein he was betrayed, Matt. xxvi. 31; Mark xiv. 27. They all forsook him and fled. The smiting of the Shepherd is the scattering of the sheep. They were scattered every one to his own, and left him alone, John xvi. 32. Herein they were like timorous sheep; yet the Shepherd thus provided for their safety, for he said, If you seek me, let these go their way. Some make another application of this; Christ was the Shepherd of the Jewish nation; he was smitten; they themselves smote him, and therefore they were justly scattered abroad, and dispersed among the nations, and remain so at this day. These words, I will turn my hand upon the little ones, may be understood either as a threatening (as Christ suffered, so shall his disciples, they shall drink of the cup that he drank of and be baptized with the baptism that he was baptized with) or as a promise that God would gather Christ's scattered disciples together again, and he should give them the meeting in Galilee. Though the little ones among Christ's soldiers may be dispersed, they shall rally again; the lambs of his flock, though frightened by the beasts of prey, shall recover themselves, shall be gathered in his arms and laid in his bosom. Sometimes, when the sheep are scattered and lost in the wilderness, yet the little ones, which, it was feared, would be a prey (Num. xiv. 31), are brought in, are brought home, and God turns his hand upon them.
III. Of the rejection and ruin of the unbelieving Jews (v. 8); and this word has, and shall have, its accomplishment, in the destruction of the corrupt and hypocritical part of the church. It shall come to pass that in all the land of Israel two parts shall be cut off and die. The Roman army laid the country waste, and slew at least two-thirds of the Jews. Some understand by the cutting off, and dying, or two parts in all the earth, the abolishing of heathenism and Judaism, that Christianity, the third part, might be left to reign alone. The Jewish worship was quite taken away by the destruction of Jerusalem and the temple. And, some time after, Pagan idolatry was in a manner extirpated, when the empire became Christian.
IV. Of the reformation and preservation of the chosen remnant, those of them that believed, and the Christian church in general (v. 9): The third part shall be left. When Jerusalem and Judea were destroyed, all the Christians in that country, having among them the warning Christ gave them to flee to the mountains, shifted for their own safety, and were sheltered in a city called Pella, on the other side Jordan. We have here first the trials and then the triumphs of the Christian church, and of all the faithful members of it. 1. Their trials: I will bring that third part through the fire of affliction. and will refine and try them as silver and gold are refined and tried. This was fulfilled in the persecutions of the primitive church, the fiery trial which tried the people of God then, 1 Pet. iv. 12. Those whom God sets apart for himself must pass through a probation and purification in this world; they must be tried that their faith may be found to praise and honour (1 Pet. i. 6, 7), as Abraham's faith was when it was tried by the command given him to offer up Isaac, Now know I that thou fearest me. They must be tried, that both those that are perfect and those that are not may be made manifest. They must be refined from their dross; their corruption must be purged out; they must be brightened and bettered. 2. Their triumphs. (1.) Their communion with God is their triumph: They shall call on my name, and I will hear them. They write to God by prayer, and receive from him answers of peace, and thus keep up a comfortable communion with him. This honour have all his saints. (2.) Their covenant with God is their triumph: "I will say, It is my people, whom I have chosen and loved, and will own; and they shall say, the Lord is my God, and a God all-sufficient to me; and in me they shall boast every day and all the day long. This God is our God for ever and ever."
Adam Clarke: Commentary on the Bible - 1831
13:7: Awake, O sword, against my Shepherd - This is generally understood of Jesus Christ. The sword is that of Divine justice which seemed to have been long asleep, and should long ago have struck either Man, or his Substitute, the Messiah. Jesus is here called God's Shepherd, because he had appointed him to feed and govern, as well as to save, the whole lost world. This is a prosopopoeia, and the address to the sword is very poetic. There is a fine passage in Aeschylus to the same effect: -
Ξενος δε κληροις επινωμᾳ,
Χαλυβος Σκυθων αποικας,
Κτεανων χρηματοδαιτας
Πικρος, ωμοφρων σιδαρος,
Χθονα ναιειν διαπηλας
Ὁποσαν αν και φθιμενοισι κατεχειν,
Των μεγαλων πεδιων αμοιροις,
Aeschyl. Sept. cont. Hebrews 733.
"The rude barbarian, from the mines
Of Scythia, o'er the lots presides;
Ruthless to each his share assigns,
And the contested realm divides:
To each allots no wider a domain
Than, on the cold earth as they lie,
Their breathless bodies occupy,
Regardless of an ampler reign:
Such narrow compass does the sword -
A cruel umpire - their high claims afford."
Potter.
The man that is my Fellow - ועל גבר עמיתי veal geber amithi, "upon the strong man," or "the hero that is with Me;" my neighbor. "The Word was God, and the Word was With God;" Joh 1:1. "I and my Father are One;" Joh 10:30.
Smite the Shepherd, and the sheep shall be scattered - This is quoted by our Lord, Mat 26:31, in relation to his disciples, who should be scattered on his crucifixion: and they were so; for every one, giving up all for lost, went to his own house.
And I will turn mine hand upon the little ones - I will take care of the little flock, and preserve them from Jewish malice and Gentile persecution. And so this little flock was most wondrously preserved, and has been increasing from year to year from that time to the present day.
Albert Barnes: Notes on the Bible - 1834
13:7: Awake, O sword - So Jeremiah apostrophises the sword, "O thou sword of the Lord, when wilt thou be quiet?" Jer 47:6. The prophets express what "will be," by a command that it should be; "Make the heart of this people heavy" Isa 6:10. But by this command he signifies that human malice, acting freely, could do no more than His "Hand and" His "counsel determined before to be done" Act 4:28. The envy and hatred of Satan, the blind fury of the chief priests, the contempt of Herod, the guilty cowardice of Pilate, freely accomplished that Death, which God had before decreed for the salvation of the world. The meaning then is, (Ribera), "the sword shall be aroused against My Shepherd, that is, I will allow Him to be smitten by the Jews. But by 'the sword' he designates death, persecution, wounding etc. as above, the 'sword upon his right arm' Zac 11:17, and, where the passion of Christ is spoken of, 'Deliver my soul from the sword' Psa 22:20. So also, 'All the sinners of the people shall die by the sword' Amo 9:10," (Jerome), "which cannot be taken literally; for many sinners perish by shipwreck, poison, drowning, fire." Amos then "so spake, because many died by war, yet not all by the sword, but others by pestilence and famine, all which he includes under 'the sword' Amo 9:10. This smiting began, when the Lord was taken, and His sheep began to be scattered; but the prophecy which, before, was being gradually fulfilled, was fully fulfilled in His death, and the apostles were dispersed till the day of the Resurrection at eventide."
Against the Man, My Fellow - that is, One united by community of nature. A little before, God had spoken of Himself as priced at "the thirty pieces of silver," yet as breaking the covenant which He had made with all nations for His people; as "pierced through, yet as pouring the spirit of grace and supplication" on those who pierced Him, that they should mourn their deed, and as, thereon, ever cleansing them from sin. As Man, God was sold, was pierced. : "God, in flesh, not working with aught intervening as in the prophets, but having taken to Him a Manhood connatural with Himself and made one, and through His flesh akin to us, drawing up to Him all humanity. What was the manner of the Godhead in flesh? As fire in iron, not transitively but by communication. For the fire does not dart into the iron, but remains there and communicates to it of its own virtue, not impaired by the communication, yet filling wholly its recipient."
The bold language of the Fathers only expressed the actuality of the Incarnation. Since the Manhood was taken into God, and in Him dwelt all the fullness of the Godhead bodily, and God and Man were one Christ. then was it all true language. His Body was "the Body of God" ; His flesh "the flesh of the Word" ; and it was lawful to speak of "the flesh of the Deity" , of "the Passion of the Word" , "the Passion of Christ, my God" , "the Passion of God" , "God dead and buried" , "God suffered" , "murderers of God" , "the Godhead dwelt in the flesh bodily, which is all one with saying that, being God, He had a proper body, and using this as an instrument, He became Man for our sakes, and, because of this, things proper to the flesh are said to be His, since He was in it, as hunger, thirst, suffering, fatigue and the like, of which the flesh is capable, while the works proper to the Word Himself as raising the dead and restoring the blind, He did through His own Body," is but a continuance of the language of Zechariah, since He who was sold, was priced, was Almighty God. Jesus being God and Man, the sufferings of His Humanity were the sufferings of God, although, as God, He could not suffer.
Now, conversely, God speaks of the Shepherd who was slain, as "My Fellow," united in Nature with Himself, although not the Manhood of Jesus which suffered, but the Godhead, united with It in one Person, was Consubstantial with Himself. The name might perhaps be most nearly represented by "connatural." : "When then the title is employed of the relation of an individual to God, it is clear that that individual can be no mere man, Jut must be one, united with God by unity of Being. The Akin of the Lord is no, other than He who said in the Gospel "I and My Father are One" Joh 10:30, and who is designated as "the Only-Begotten Son, who is in the Bosom of the Father" Joh 1:18. The word, it seems, was especially chosen, as being used in the Pentateuch, only in the laws against injuring a fellow-man. The prophet thereby gives prominence to the seeming contradiction between the command of the Lord, "Awake, O sword, against My Shepherd," and those Of His own law, whereby no one is to injure his fellow.
He thus points out the greatness of that end, for the sake of which the Lord regards not that relation, whose image among men He commanded to be kept holy. He speaks after the manner of people. He calls attention to the greatness of that sacrifice, whereby He "spared not His own Son, but freely gave Him up for us all" Rom 8:32. The word 'Man' forms a sort of contrast with "My Fellow." He whom the sword is to reach must unite the Human Nature with the divine." Jews too have seen that the words, "My Fellow," imply an equality with God; only since they own not Him, who was God and Man, they must interpret it of a false claim on the part of man , overlooking that it is given Him by God.
And I will turn My hand o upon the little ones - Doing to them as He had done to the Shepherd. So our Lord forewarned them: "If they have persecuted Me they will also persecute you" Joh 15:20 : "If the world hate you, ye know that it hated Me, before it hated you" Joh 15:18 : "Ye shall be hated of all men for My name's sake" Mat 10:22; Luk 21:17 : "they will deliver you up to the councils and scourge you in the synagogues; and ye shall be brought before governors and kings for My name's sake" (Mat 10:17-18; add Luk 21:12): "they shall deliver you up to be afflicted, and shall kill you: and ye shall be hated of all men for My name's sake" Mat 24:9; and to the Scribes and Pharisees, "I send unto you prophets and wise men and scribes, and some of them ye shall kill and crucify, and some of them shall ye scourge in your synagogues and persecute them from city to city, that upon you may come all the righteous blood shed upon the earth" Mat 23:34-35.
The little ones - As Jeremiah speaks of "the least of the flock" Jer 49:20, and the Lord said, "fear not, little flock" Luk 12:32, little and weak in itself but mighty in Him and in His grace. Three centuries of persecution, alike in the Roman empire and beyond it in Persia, fulfilled the prophet's words and deepened the foundation of the Church and cemented its fabric.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: O sword: Deu 32:41, Deu 32:42; Isa 27:1; Jer 47:6; Eze 21:4, Eze 21:5, Eze 21:9, Eze 21:10, Eze 21:28
my shepherd: Zac 11:4, Zac 11:7; Isa 40:11; Eze 34:23, Eze 34:24, Eze 37:24; Mic 5:2, Mic 5:4; Joh 10:10-18; Heb 13:20; Pe1 5:4
the man: Isa 9:6; Jer 23:5, Jer 23:6; Hos 12:3-5; Mat 1:23, Mat 11:27; Joh 1:1, Joh 1:2, Joh 5:17, Joh 5:18; Joh 5:23, Joh 8:58, Joh 10:30, Joh 10:38, Joh 14:1, Joh 14:9-11, Joh 14:23, Joh 16:15, Joh 17:21-23; Phi 2:6; Col 1:15-19; Heb 1:6-12; Rev 1:8, Rev 1:11, Rev 1:17, Rev 2:23, Rev 21:6, Rev 22:13-16
smite: Isa 53:4-10; Dan 9:24-26; Joh 1:29, Joh 3:14-17; Act 2:23, Act 4:26-28; Rom 3:24-26, Rom 4:25, Rom 5:6-10, Rom 8:32; Co2 5:21; Gal 3:13; Col 1:19, Col 1:20; Heb 10:5-10; Pe1 1:18-20, Pe1 2:24, Pe1 2:25, Pe1 3:18; Jo1 2:2, Jo1 4:9, Jo1 4:10; Rev 13:8
the sheep: Mat 26:31, Mat 26:56; Mar 14:27, Mar 14:50; Joh 16:32
I will turn: Zac 11:7, Zac 11:11; Mat 10:42, Mat 18:10, Mat 18:11, Mat 18:14; Luk 12:32, Luk 17:2; Joh 18:8, Joh 18:9
Carl Friedrich Keil and Franz Delitzsch
13:7
Zech 13:7. "Arise, O sword, over my shepherd, and over the man who is my neighbour, is the saying of Jehovah of hosts: smite the shepherd, that the sheep may be scattered; and I will bring back my hand over the little ones. Zech 13:8. And it will come to pass in all the land, is the saying of Jehovah; two parts therein shall be cut off, shall die, and the third remains therein. Zech 13:9. And the third will I bring into the fire, and melt them as silver is melted, and will refine them as gold is refined: it will call upon my name, and I will answer it; I say, It is my people; and it will say, Jehovah my God." The summons addressed to the sword, to awake and smite, is a poetical turn to express the thought that the smiting takes place with or according to the will of God. For similar personification of the sword, see Jer 47:6. רעי is the shepherd of Jehovah, since the summons comes from Jehovah. In what sense the person to be smitten is called the shepherd of Jehovah, we may see from the clause על־גּבר עמיתי. The word עמית, which only occurs in the Pentateuch and in Zechariah, who has taken it thence, is only used as a synonym of אח (cf. Lev 25:15) in the concrete sense of the nearest one. And this is the meaning which it has in the passage before us, where the construct state expresses the relation of apposition, as for example in אישׁ חסידך (Deut 33:8; cf. Ewald, 287, e), the man who is my nearest one. The shepherd of Jehovah, whom Jehovah describes as a man who is His next one (neighbour), cannot of course be a bad shepherd, who is displeasing to Jehovah, and destroys the flock, or the foolish shepherd mentioned in Zech 11:15-17, as Grotius, Umbr., Ebrard, Ewald, Hitzig, and others suppose; for the expression "man who is my nearest one" implies much more than unity or community of vocation, or that he had to feed the flock like Jehovah. No owner of a flock or lord of a flock would call a hired or purchased shepherd his ‛âmı̄th. And so God would not apply this epithet to any godly or ungodly man whom He might have appointed shepherd over a nation. The idea of nearest one (or fellow) involves not only similarity in vocation, but community of physical or spiritual descent, according to which he whom God calls His neighbour cannot be a mere man, but can only be one who participates in the divine nature, or is essentially divine. The shepherd of Jehovah, whom the sword is to smite, is therefore no other than the Messiah, who is also identified with Jehovah in Zech 12:10; or the good shepherd, who says of Himself, "I and my Father are one" (Jn 10:30). The masculine form הך in the summons addressed to the sword, although חרב itself is feminine, may be accounted for from the personification of the sword; compare Gen 4:7, where sin (חטּאת, fem.) is personified as a wild beast, and construed as a masculine. The sword is merely introduced as a weapon used for killing, without there being any intention of defining the mode of death more precisely. The smiting of the shepherd is also mentioned here simply for the purpose of depicting the consequences that would follow with regard to the flock. The thought is therefore merely this: Jehovah will scatter Israel or His nation by smiting the shepherd; that is to say, He will give it up to the misery and destruction to which a flock without a shepherd is exposed. We cannot infer from this that the shepherd himself is to blame; nor does the circumstance that the smiting of the shepherd is represented as the execution of a divine command, necessarily imply that the death of the shepherd proceeds directly from God. According to the biblical view, God also works, and does that which is done by man in accordance with His counsel and will, and even that which is effected through the sin of men. Thus in Is 53:10 the mortal sufferings of the Messiah are described as inflicted upon Him by God, although He had given up His soul to death to bear the sin of the people. In the prophecy before us, the slaying of the shepherd is only referred to so far as it brings a grievous calamity upon Israel; and the fact is passed over, that Israel has brought this calamity upon itself by its ingratitude towards the shepherd (cf. Zech 11:8, Zech 11:12). The flock, which will be dispersed in consequence of the slaying of the shepherd, is the covenant nation, i.e., neither the human race nor the Christian church as such, but the flock which the shepherd in Zech 11:4. had to feed. At the same time, Jehovah will not entirely withdraw His hand from the scattered flock, but "bring it back over the small ones." The phrase השׁיב יד על, to bring back the hand over a person (see at 2Kings 8:3), i.e., make him the object of his active care once more, is used to express the employment of the hand upon a person either for judgment or salvation. It occurs in the latter sense in Is 1:25 in relation to the grace which the Lord will manifest towards Jerusalem, by purifying it from its dross; and it is used here in the same sense, as Zech 13:8, Zech 13:9 clearly show, according to which the dispersion to be inflicted upon Israel will only be the cause of ruin to the greater portion of the nation, whereas it will bring salvation to the remnant.
Zech 13:8 and Zech 13:9 add the real explanation of the bringing back of the hand over the small ones. צערים (lit., a participle of צער, which only occurs here) is synonymous with צעיר or צעור (Jer 14:3; Jer 48:4, chethib), the small ones in a figurative sense, the miserable ones, those who are called עניּי הצּאן in Zech 11:7. It naturally follows from this, that the צערים are not identical with the whole flock, but simply form a small portion of it, viz., "the poor and righteous in the nation, who suffer injustice" (Hitzig). "The assertion that the flock is to be scattered, but that God will bring back His hand to the small ones, evidently implies that the small ones are included as one portion of the entire flock, for which God will prepare a different fate from that of the larger whole which is about to be dispersed" (Kliefoth).
On the fulfilment of this verse, we read in Mt 26:31-32, and Mk 14:27, that the bringing back of the hand of the Lord over the small ones was realized first of all in the case of the apostles. After the institution of the Lord's Supper, Christ told His disciples that that same night they would all be offended because of Him; for it was written, "I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee." The quotation is made freely from the original text, the address to the sword being resolved into its actual meaning, "I will smite." The offending of the disciples took place when Jesus was taken prisoner, and they all fled. This flight was a prelude to the dispersion of the flock at the death of the shepherd. But the Lord soon brought back His hand over the disciples. The promise, "But after my resurrection I will go before you into Galilee," is a practical exposition of the bringing back of the hand over the small ones, which shows that the expression is to be understood here in a good sense, and that it began to be fulfilled in the whole of the nation of Israel, to which we shall afterwards return. This more general sense of the words is placed beyond the reach of doubt by Zech 13:8 and Zech 13:9; for Zech 13:8 depicts the misery which the dispersion of the flock brings upon Israel, and Zech 13:9 shows how the bringing back of the hand upon the small ones will be realized in the remnant of the nation. The dispersion of the flock will deliver two-thirds of the nation in the whole land to death, so that only one-third will remain alive. כּל־הארץ is not the whole earth, but the whole of the holy land, as in Zech 14:9-10; and הארץ, in Zech 12:12, the land in which the flock, fed by the shepherds of the Lord, i.e., the nation of Israel, dwells. פּי־שׁנים is taken from Deut 21:17, as in 4Kings 2:9; it is used there for the double portion inherited by the first-born. That it is used here to signify two-thirds, is evident from the remaining השּׁלישׁית. "The whole of the Jewish nation," says Hengstenberg, "is introduced here, as an inheritance left by the shepherd who has been put to death, which inheritance is divided into three parts, death claiming the privileges of the first-born, and so receiving two portions, and life one, - a division similar to that which David made in the case of the Moabites (2Kings 8:2)." יגועוּ is added to יכּרתוּ, to define יכּרת more precisely, as signifying not merely a cutting off from the land by transportation (cf. Zech 14:2), but a cutting off from life (Koehler). גּוע, exspirare, is applied both to natural and violent death (for the latter meaning, compare Gen 7:21; Josh 22:20). The remaining third is also to be refined through severe afflictions, to purify it from everything of a sinful nature, and make it into a truly holy nation of God. For the figure of melting and refining, compare Is 1:25; Is 48:10; Jer 9:6; Mal 3:3; Ps 66:10. For the expression in Zech 13:9, compare Is 65:24; and for the thought of the whole verse, Zech 8:8, Hos 2:23, Jer 24:7; Jer 30:22. The cutting off of the two-thirds of Israel commenced in the Jewish war under Vespasian and Titus, and in the war for the suppression of the rebellion led by the pseudo-Messiah Bar Cochba. It is not to be restricted to these events, however, but was continued in the persecutions of the Jews with fire and sword in the following centuries. The refinement of the remaining third cannot be taken as referring to the sufferings of the Jewish nation during the whole period of its present dispersion, as C. B. Michaelis supposes, nor generally to the tribulations which are necessary in order to enter into the kingdom of God, to the seven conflicts which the true Israel existing in the Christian church has to sustain, first with the two-thirds, and then and more especially with the heathen (Zech 12:1-9, Zech 12:14). For whilst Hengstenberg very properly objects to the view of Michaelis, on the ground that in that case the unbelieving portion of Judaism would be regarded as the legitimate and sole continuation of Israel; it may also be argued, in opposition to the exclusive reference in the third to the Christian church, that it is irreconcilable with the perpetuation of the Jews, and the unanimous entrance of all Israel into the kingdom of Christ, as taught by the Apostle Paul. Both views contain elements of truth, which must be combined, as we shall presently show.
Geneva 1599
13:7 Awake, O sword, against my (i) shepherd, and against the man [that is] my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn my hand upon the little ones.
(i) The Prophet warns the Jews, that before this great comfort under Christ would come, there would be a horrible dissipation among the people: for their governors and pastors would be destroyed, and the people would be as scattered sheep. And the evangelist applies this to Christ, because he was the head of all pastors; (Mt 26:31).
John Gill
13:7 Awake, O sword, against my shepherd,.... Not Judas Maccabeus, slain in battle by Bacchis (w), as Grotius fancies; but Christ, Jehovah's Shepherd; for these are the words of Jehovah the Father, concerning his Son, whom he calls "my Shepherd"; because he has a property in him, as well as in the flock; and he was chosen, called, set up, and sent as such by him; on whom he laid the straying of all the sheep; and who as such died and rose again, and is accountable to his divine Father for the flock committed to him: by "the sword" awoke against him are meant either the sorrows and afflictions of Christ, which, like a sword, pierced through his soul; or the violent death he was put to, being stricken and cut off for the transgressions of his people; or the Jews, who were the instruments of it; so wicked men are called, Ps 17:13 or rather the glittering sword of justice, which was drawn against him, and sheathed in him; which is called upon to "awake", it seeming as though it was asleep; it having been a long time since the first sin of Adam was committed, in which all his posterity was concerned, and for which satisfaction to divine justice must be made; and longer still since Christ became a surety, and engaged to do it; moreover, it was a great while since it was promised that he should come, and be smitten and wounded for sin; and, after he was come into the world, it was some time before the orders were given to this sword to awake against him:
even against the man that is my fellow, saith the Lord of hosts; the human nature of Christ is signified by "the man"; not that he was really man before his incarnation, only in the purpose and covenant of God; and he often appearing in a human form; and the Scripture speaking of things future as present; though here it regards him in the days of his flesh, and as suffering: his divine nature is expressed by being "the fellow" of the Lord of hosts; not only being near to him in place and affection, but his equal, being truly a divine Person; of the same nature, glory, and majesty, with him (x), though distinct from him; and so fit to be the Shepherd of the flock:
smite the Shepherd; the order is given to the sword of justice, by the Lord of hosts, to smite the Messiah, the Shepherd, even unto death: this was according to his purpose; was his will of command; agreeable to his mind; what he took a kind of pleasure in, and in which he had a hand himself; for it is rendered "I will smite", Mt 26:31,
and the sheep shall be scattered; particularly the apostles, who, upon the seizure of Christ, were scattered from him, and one another, whereby this prophecy was fulfilled, Mt 26:31,
and I will turn my hand upon the little ones; the same with the sheep, the disciples of Christ (y); yea, all that Christ died for, and to whom God is gracious for his sake; even all the little ones that believe in him; who are few in number, little in their own sight, and contemptible in the eyes of the world; pusillanimous, fearful, and of little faith, as the apostles of Christ were at the time he died: on these the Lord turned his hand; not his chastising hand, though that is sometimes on the saints; much less his hand of justice, which was laid on Christ, and it would have been unjust to have laid it on sinner and surety both; but his hand of grace and mercy, power and protection; which was upon the apostles in their ministrations, succeeding them to the conversion of sinners, and preserving them from their enemies; and all the elect are saved in consequence of the death of Christ, and redemption by him. Aben Ezra says this prophecy refers to the great wars which shall be in all the earth in the times of Messiah ben Joseph; but they regard the times of Christ the son of David, who is already come. The Targum is,
"be revealed, O sword, against the king, and against the ruler his companion, who is like unto him;''
and Jarchi interprets it of the king of Moab; and Aben Ezra of every king of the nations that shall in the above times reign over the earth, who thinks himself to be as God; which sense Kimchi approves of, and observes, that the "little ones" are governors and princes, who are less than kings: and another Jewish writer (z) says the sense is, awake, O sword, against the king of Ishmael, who is called the king of the Turks (the grand seignior), that rules over Asia and Africa; which are more than three fourths of the world, and the greater part of the Jewish nation are in captivity under his hand; him God calls his Shepherd, because he hath given into his hand to feed his flock in their captivity, and this flock is the nation of Israel; and he is called the man his fellow, because he thinks himself, through the pride and haughtiness of his heart, to be as God; and upon the ruin of this prince, he supposes, will be the deliverance of the Jews, who, being scattered into several parts, will, in separate bodies, return to their own land: and by the "little ones" he thinks are meant the kings of the nations of Edom, or of the Roman nations, which are the lesser pastors of the sheep. Manasseh ben Israel (a) makes mention of the same exposition of the passage, but is of opinion that the words are rather to be understood of the pope of Rome, who calls himself a pastor, and next to God, and his vicar on earth; and against him and those like to him, inferior in power, God will make war. But much more agreeable, and very remarkable, are the words of R. Samuel Marochianus (b), who, writing of the coming of the Messiah, says,
"I fear, O my Lord, that that which Zechariah the prophet said, "I will smite the Shepherd, and the sheep of the flock shall be scattered", was fulfilled when we smote the Shepherd of those little ones and holy apostles.''
Moreover, it may be observed, that the word for "little ones" sometimes signifies great ones, as Mr. Pocock (c) has observed, and particularly in this text; which, according to the sense some give of it, mentioned by R. Tanchum, is, "I will turn mine hand upon the illustrious and the princes", and not "upon the little ones", as commonly understood; and which he takes to be the best of the expositions adduced: and with this agree the several oriental versions; some copies of the Septuagint read, "upon the shepherds"; and so the Arabic version; and the Syriac version renders it, "the superiors"; and so may very well be applied to the apostles of Christ, who were in the highest office in the church, and shepherds of the flock; on whom, after the death of Christ, God turned his hand of power, which was upon them, and was with them in their ministrations, making them successful wherever they went; and also his hand of providence was upon them, protecting and preserving them, until they had done the work they were sent about. After this prophecy concerning the Messiah, occasionally inserted here, the prophet returns to his prediction of the state of the church, and what shall befall it in the latter day.
(w) Vid. Joseph. Antiqu. l. 12. c. 11. sect. 2. (x) "socius, proximus; speciatim tribuitur Messiae, qui patri caelesti est conjunctissimus et intimus, cum sit ejusdem numero essentiae, gloriae, ac majestatis cum eo". Stockius, p. 794. (y) So Stockius, p. 912. (z) R. Isaac Chizzuk Emunah, par. 1. c. 37. p. 310. 311. (a) De Resurrect. Mort. l. 3. c. 5. sect. 5. p. 290. (b) Apud Burkium in loc. e Mullero. (c) Not. Miscell. in Port. Mosis, c. 2. p. 18.
John Wesley
13:7 O sword - Afflictions, persecutions, and the cross. My shepherd - Who is my faithful shepherd, and will lay down his life for my sheep. My fellow - This speaks Christ; man with us, and God with his father, God - man in one person. The shepherd - This great and good shepherd. Turn mine hand - God will turn his hand in favour, and for protection will keep the new, and weak disciples.
Robert Jamieson, A. R. Fausset and David Brown
13:7 Expounded by Christ as referring to Himself (Mt 26:31-32). Thus it is a resumption of the prophecy of His betrayal (Zech 11:4, Zech 11:10, Zech 11:13-14), and the subsequent punishment of the Jews. It explains the mystery why He, who came to be a blessing, was cut off while bestowing the blessing. God regards sin in such a fearful light that He spared not His own co-equal Son in the one Godhead, when that Son bore the sinner's guilt.
Awake--Compare a similar address to the sword of justice personified (Jer 46:6-7). For "smite" (imperative), Mt 26:31 has "I will smite." The act of the sword, it is thus implied, is GOD'S act. So the prophecy in Is 6:9, "Hear ye," is imperative; the fulfilment as declared by Jesus is future (Mt 13:14), "ye shall hear."
sword--the symbol of judicial power, the highest exercise of which is to take away the life of the condemned (Ps 17:13; Rom 13:4). Not merely a show, or expression, of justice (as Socinians think) is distinctly implied here, but an actual execution of it on Messiah the shepherd, the substitute for the sheep, by God as judge. Yet God in this shows His love as gloriously as His justice. For God calls Messiah "My shepherd," that is, provided (Rev_ 13:8) for sinners by My love to them, and ever the object of My love, though judicially smitten (Is 53:4) for their sins (Is 42:1; Is 59:16).
man that is my fellow--literally, "the man of my union." The Hebrew for "man" is "a mighty man," one peculiarly man in his noblest ideal. "My fellow," that is, "my associate." "My equal" ([DE WETTE]; a remarkable admission from a Rationalist). "My nearest kinsman" [HENGSTENBERG], (Jn 10:30; Jn 14:10-11; Phil 2:6).
sheep shall be scattered--The scattering of Christ's disciples on His apprehension was the partial fulfilment (Mt 26:31), a pledge of the dispersion of the Jewish nation (once the Lord's sheep, Ps 100:3) consequent on their crucifixion of Him. The Jews, though "scattered," are still the Lord's "sheep," awaiting their being "gathered" by Him (Is 40:9, Is 40:11).
I will turn . . . hand upon . . . little ones--that is, I will interpose in favor of (compare the phrase in a good sense, Is 1:25) "the little ones," namely, the humble followers of Christ from the Jewish Church, despised by the world: "the poor of the flock" (Zech 11:7, Zech 11:11); comforted after His crucifixion at the resurrection (Jn 20:17-20); saved again by a special interposition from the destruction of Jerusalem, having retired to Pella when Cestius Gallus so unaccountably withdrew from Jerusalem. Ever since there has been a Jewish "remnant" of "the little ones . . . according to the election of grace." The hand of Jehovah was laid in wrath on the Shepherd that His hand might be turned in grace upon the little ones.
13:813:8: Եւ եղիցի յաւուր յայնմիկ՝ ասէ Տէր, երկո՛ւ մասունք ՚ի նմա սատակեսցին եւ պակասեսցին. եւ երրո՛րդն մնասցէ ՚ի նմա։
8 Եւ այն օրը, - ասում է Տէրը, - երկրում պիտի պակասի ժողովրդի երկու երրորդը, իսկ մէկ երրորդը պիտի մնայ նրա մէջ:
8 Տէրը կ’ըսէ. «Բոլոր երկրին Երկու երրորդ մասը պիտի կտրուի ու պիտի մեռնի, Միայն մէկ երրորդ մասը պիտի մնայ անոր մէջ։
Եւ եղիցի յաւուր յայնմիկ``, ասէ Տէր, երկու մասունք ի նմա սատակեսցին եւ պակասեսցին, եւ երրորդն մնասցէ ի նմա:

13:8: Եւ եղիցի յաւուր յայնմիկ՝ ասէ Տէր, երկո՛ւ մասունք ՚ի նմա սատակեսցին եւ պակասեսցին. եւ երրո՛րդն մնասցէ ՚ի նմա։
8 Եւ այն օրը, - ասում է Տէրը, - երկրում պիտի պակասի ժողովրդի երկու երրորդը, իսկ մէկ երրորդը պիտի մնայ նրա մէջ:
8 Տէրը կ’ըսէ. «Բոլոր երկրին Երկու երրորդ մասը պիտի կտրուի ու պիտի մեռնի, Միայն մէկ երրորդ մասը պիտի մնայ անոր մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
13:813:8 И будет на всей земле, говорит Господь, две части на ней будут истреблены, вымрут, а третья останется на ней.
13:8 καὶ και and; even ἔσται ειμι be ἐν εν in πάσῃ πας all; every τῇ ο the γῇ γη earth; land λέγει λεγω tell; declare κύριος κυριος lord; master τὰ ο the δύο δυο two μέρη μερος part; in particular ἐξολεθρευθήσεται εξολοθρευω utterly ruin καὶ και and; even ἐκλείψει εκλειπω leave off; cease τὸ ο the δὲ δε though; while τρίτον τριτος third ὑπολειφθήσεται υπολειπω leave below / behind ἐν εν in αὐτῇ αυτος he; him
13:8 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH פִּֽי־ pˈî- פֶּה mouth שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two בָּ֔הּ bˈāh בְּ in יִכָּרְת֖וּ yikkārᵊṯˌû כרת cut יִגְוָ֑עוּ yiḡwˈāʕû גוע expire וְ wᵊ וְ and הַ ha הַ the שְּׁלִשִׁ֖ית ššᵊlišˌîṯ שְׁלִישִׁית third part יִוָּ֥תֶר yiwwˌāṯer יתר remain בָּֽהּ׃ bˈāh בְּ in
13:8. et erunt in omni terra dicit Dominus partes duae in ea disperdentur et deficient et tertia pars relinquetur in eaAnd there shall be in all the earth, saith the Lord, two parts in it shall be scattered, and shall perish: but the third part shall be left therein.
8. And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die; but the third shall be left therein.
13:8. And it shall come to pass, [that] in all the land, saith the LORD, two parts therein shall be cut off [and] die; but the third shall be left therein.
13:8. And there will be in all the earth, says the Lord, two parts in it will be scattered and will pass away, and the third part will be left behind.
And it shall come to pass, [that] in all the land, saith the LORD, two parts therein shall be cut off [and] die; but the third shall be left therein:

13:8 И будет на всей земле, говорит Господь, две части на ней будут истреблены, вымрут, а третья останется на ней.
13:8
καὶ και and; even
ἔσται ειμι be
ἐν εν in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
λέγει λεγω tell; declare
κύριος κυριος lord; master
τὰ ο the
δύο δυο two
μέρη μερος part; in particular
ἐξολεθρευθήσεται εξολοθρευω utterly ruin
καὶ και and; even
ἐκλείψει εκλειπω leave off; cease
τὸ ο the
δὲ δε though; while
τρίτον τριτος third
ὑπολειφθήσεται υπολειπω leave below / behind
ἐν εν in
αὐτῇ αυτος he; him
13:8
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
פִּֽי־ pˈî- פֶּה mouth
שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two
בָּ֔הּ bˈāh בְּ in
יִכָּרְת֖וּ yikkārᵊṯˌû כרת cut
יִגְוָ֑עוּ yiḡwˈāʕû גוע expire
וְ wᵊ וְ and
הַ ha הַ the
שְּׁלִשִׁ֖ית ššᵊlišˌîṯ שְׁלִישִׁית third part
יִוָּ֥תֶר yiwwˌāṯer יתר remain
בָּֽהּ׃ bˈāh בְּ in
13:8. et erunt in omni terra dicit Dominus partes duae in ea disperdentur et deficient et tertia pars relinquetur in ea
And there shall be in all the earth, saith the Lord, two parts in it shall be scattered, and shall perish: but the third part shall be left therein.
13:8. And it shall come to pass, [that] in all the land, saith the LORD, two parts therein shall be cut off [and] die; but the third shall be left therein.
13:8. And there will be in all the earth, says the Lord, two parts in it will be scattered and will pass away, and the third part will be left behind.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Те, кто были виновниками смерти Пастыря или сочувствовали этому злодеянию, не избегнут заслуженного наказания. На всей земле, т. е. земле Израильской, две части живущих будут истреблены, а третья останется. "Весь народ иудейский является здесь в качестве оставленного умертвленным Пастырем наследства, которое разделяется на три части: из них смерть, присвояя себе право первородства, получает две части, жизнь одну (Keil 646). Но и оставшаяся третья часть будет испытана и очищена огнем бедствий и искушений; после же того эта часть сделается поистине народом Божиим, не вотще призывающим имя Божие.
Adam Clarke: Commentary on the Bible - 1831
13:8: Two parts therein shall be cut off - In the war with the Romans.
But the third shall be left - Those who believe on the Lord Jesus Christ shall be preserved alive; and not one of these perished in the siege, or afterwards, by those wars.
Albert Barnes: Notes on the Bible - 1834
13:8: In all the land, two parts therein shall be cut off and die - "In all the land of Israel," says a Jewish interpreter; (Kimchi); " - the land, in which the Good Shepherd had been slain and the sheep scattered, "that upon you." our Lord had said, "may come all the righteous blood." As David punished Moab, "with two lines measured he to put to death, and with one full line to keep alive" Sa2 8:2; and Ezekiel prophesied, "A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee" Eze 5:12; so now, the greater part should be destroyed, but a remnant should be saved. "But the third part shall be left therein. Even so then at this present time also," Paul says, "there is a remnant according to the election of grace" Rom 11:5. Osorius: "The third part only shall be saved from the common destruction; yet not so, that they should suppose that glory was to be obtained amid ease."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: two: Zac 11:6-9; Deut. 28:49-68; Isa 65:12-15, Isa 66:4-6, Isa 66:24; Eze 5:2-4, Eze 5:12; Dan 9:27; Mal 3:1, Mal 3:2, Mal 3:5, Mal 4:1-3; Mat 3:10-12, Mat 21:43, Mat 21:44, Mat 22:7, Mat 23:35-37, Mat 24:21; Luk 19:41-44, Luk 20:16-18, Luk 21:20-24, Luk 23:28-30; Th1 2:15, Th1 2:16; Rev 8:7-12; Rev 16:19
but: Zac 14:1, Zac 14:2; Isa 6:13; Jer 30:11; Joe 2:31, Joe 2:32; Amo 9:8, Amo 9:9; Mat 24:22; Mar 13:20; Rom 9:27-29, Rom 11:1-5
Geneva 1599
13:8 And it shall come to pass, [that] in all the land, saith the LORD, (k) two parts in it shall be cut off [and] die; but the third shall be left in it.
(k) The greatest part will have no portion of these blessings, and yet they that will enjoy them will be tried with great afflictions, so that is will be known that only God's power and his mercies preserve them.
John Gill
13:8 And it shall come to pass, that in all the land, saith the Lord,.... Either in all the land of Israel, as Kimchi interprets it; or rather in all the world, as Aben Ezra and others; for this prophecy seems to have respect, not to the calamities of the Jews at the destruction of Jerusalem, after the death of Christ, when a few were saved, a remnant according to the election of grace, yet so as by fire, for whose sake the days of tribulation were shortened; but to the external state of the church, and the trouble of it throughout Christendom, about the time of the destruction of antichrist:
two parts therein shall be cut off and die; all hypocrites, formalists, and outward court worshippers; who seem as if they would be at this time two thirds of the professors of true religion; who will not be able to stand the hour of temptation that will come upon all the earth, to try the inhabitants of it; which will be the last struggle of the beast of Rome, Rev_ 3:10 but will be twice dead, plucked up by the roots; will die to the profession of religion, and be cut off from the people of God, and have no more a name with them:
but the third shall be left therein; the few names in Sardis, which have not defiled their garments; the hundred forty and four thousand that will stand with Christ, and by him, on Mount Zion, being redeemed from among men, Rev_ 3:4 compare with this Rev_ 16:19.
John Wesley
13:8 Two parts - Not precisely two, but the greater part shall die a temporal death, by the sword of Titus, or in eternal death under unbelief. The third - A remnant, the lesser part, shall escape or be preserved.
Robert Jamieson, A. R. Fausset and David Brown
13:8 Two-thirds of the Jewish nation were to perish in the Roman wars, and a third to survive. Probably from the context (Zech 14:2-9), which has never yet been fulfilled, the destruction of the two-thirds (literally, "the proportion of two," or "portion of two") and the saving of the remnant, the one-third, are still future, and to be fulfilled under Antichrist.
13:913:9: Եւ անցուցից զերրորդ մասն ընդ հուր, եւ ջեռուցից զնոսա որպէս ջեռնու արծաթ. եւ փորձեցից զնոսա որպէս փորձի ոսկի. նա կարդասցէ՛ զանուն իմ, եւ ես լուայց նմա. եւ ասացից. Ժողովո՛ւրդ իմ է սա։ Եւ նա ասասցէ. Տէր Աստուած իմ ես դու։
9 Այդ մէկ երրորդն էլ ես պիտի անցկացնեմ հրի միջով, պիտի հալեմ նրանց, ինչպէս արծաթն են հալում, պիտի փորձեմ նրանց, ինչպէս փորձում են ոսկին. այն ժամանակ նրանք պիտի կանչեն իմ անունը, եւ ես պիտի լսեմ նրանց ու ասեմ՝ “Սա է իմ ժողովուրդը”, իսկ նրանք պիտի ասեն՝ “Դու ես մեր Տէր Աստուածը”»:
9 Այդ մէկ երրորդ մասը կրակէ պիտի անցընեմ, Զանոնք պիտի զտեմ՝ ինչպէս արծաթը կը զտուի, Զանոնք պիտի փորձեմ՝ ինչպէս ոսկին կը փորձուի. Անոնք իմ անունս պիտի կանչեն Ու ես անոնց պատասխան պիտի տամ։Ես պիտի ըսեմ. ‘Անիկա իմ ժողովուրդս է’.Անոնք ալ՝ ‘Տէրը մեր Աստուածն է’, պիտի ըսեն»։
Եւ անցուցից զերրորդ մասն ընդ հուր, եւ [162]ջեռուցից զնոսա որպէս ջեռնու`` արծաթ. եւ փորձեցից զնոսա որպէս փորձի ոսկի. նա կարդասցէ զանուն իմ, եւ ես լուայց նմա. եւ ասացից. Ժողովուրդ իմ է սա: Եւ նա ասասցէ. [163]Տէր Աստուած իմ ես դու:

13:9: Եւ անցուցից զերրորդ մասն ընդ հուր, եւ ջեռուցից զնոսա որպէս ջեռնու արծաթ. եւ փորձեցից զնոսա որպէս փորձի ոսկի. նա կարդասցէ՛ զանուն իմ, եւ ես լուայց նմա. եւ ասացից. Ժողովո՛ւրդ իմ է սա։ Եւ նա ասասցէ. Տէր Աստուած իմ ես դու։
9 Այդ մէկ երրորդն էլ ես պիտի անցկացնեմ հրի միջով, պիտի հալեմ նրանց, ինչպէս արծաթն են հալում, պիտի փորձեմ նրանց, ինչպէս փորձում են ոսկին. այն ժամանակ նրանք պիտի կանչեն իմ անունը, եւ ես պիտի լսեմ նրանց ու ասեմ՝ “Սա է իմ ժողովուրդը”, իսկ նրանք պիտի ասեն՝ “Դու ես մեր Տէր Աստուածը”»:
9 Այդ մէկ երրորդ մասը կրակէ պիտի անցընեմ, Զանոնք պիտի զտեմ՝ ինչպէս արծաթը կը զտուի, Զանոնք պիտի փորձեմ՝ ինչպէս ոսկին կը փորձուի. Անոնք իմ անունս պիտի կանչեն Ու ես անոնց պատասխան պիտի տամ։Ես պիտի ըսեմ. ‘Անիկա իմ ժողովուրդս է’.Անոնք ալ՝ ‘Տէրը մեր Աստուածն է’, պիտի ըսեն»։
zohrab-1805▾ eastern-1994▾ western am▾
13:913:9 И введу эту третью часть в огонь, и расплавлю их, как плавят серебро, и очищу их, как очищают золото: они будут призывать имя Мое, и Я услышу их и скажу: >, и они скажут: >
13:9 καὶ και and; even διάξω διαγω head through; lead τὸ ο the τρίτον τριτος third διὰ δια through; because of πυρὸς πυρ fire καὶ και and; even πυρώσω πυροω fire; refine αὐτούς αυτος he; him ὡς ως.1 as; how πυροῦται πυροω fire; refine τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even δοκιμῶ δοκιμαζω assay; assess αὐτούς αυτος he; him ὡς ως.1 as; how δοκιμάζεται δοκιμαζω assay; assess τὸ ο the χρυσίον χρυσιον gold piece; gold leaf αὐτὸς αυτος he; him ἐπικαλέσεται επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine κἀγὼ καγω and I ἐπακούσομαι επακουω hear from αὐτῷ αυτος he; him καὶ και and; even ἐρῶ ερεω.1 state; mentioned λαός λαος populace; population μου μου of me; mine οὗτός ουτος this; he ἐστιν ειμι be καὶ και and; even αὐτὸς αυτος he; him ἐρεῖ ερεω.1 state; mentioned κύριος κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine
13:9 וְ wᵊ וְ and הֵבֵאתִ֤י hēvēṯˈî בוא come אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שְּׁלִשִׁית֙ ššᵊlišîṯ שְׁלִישִׁית third part בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וּ û וְ and צְרַפְתִּים֙ ṣᵊraftîm צרף melt כִּ ki כְּ as צְרֹ֣ף ṣᵊrˈōf צרף melt אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֔סֶף kkˈesef כֶּסֶף silver וּ û וְ and בְחַנְתִּ֖ים vᵊḥantˌîm בחן examine כִּ ki כְּ as בְחֹ֣ן vᵊḥˈōn בחן examine אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זָּהָ֑ב zzāhˈāv זָהָב gold ה֣וּא׀ hˈû הוּא he יִקְרָ֣א yiqrˈā קרא call בִ vi בְּ in שְׁמִ֗י šᵊmˈî שֵׁם name וַֽ wˈa וְ and אֲנִי ʔᵃnˌî אֲנִי i אֶעֱנֶ֣ה ʔeʕᵉnˈeh ענה answer אֹתֹ֔ו ʔōṯˈô אֵת [object marker] אָמַ֨רְתִּי֙ ʔāmˈartî אמר say עַמִּ֣י ʕammˈî עַם people ה֔וּא hˈû הוּא he וְ wᵊ וְ and ה֥וּא hˌû הוּא he יֹאמַ֖ר yōmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָֽי׃ ס ʔᵉlōhˈāy . s אֱלֹהִים god(s)
13:9. et ducam tertiam partem per ignem et uram eas sicut uritur argentum et probabo eos sicut probatur aurum ipse vocabit nomen meum et ego exaudiam eum dicam populus meus es et ipse dicet Dominus Deus meusAnd I will bring the third part through the fire, and will refine them as silver is refined: and I will try them as gold is tried. They shall call on my name, and I will hear them. I will say: Thou art my people: and they shall say: The Lord is my God.
9. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people; and they shall say, The LORD is my God.
13:9. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It [is] my people: and they shall say, The LORD [is] my God.
13:9. And I will lead the third part through fire, and I will burn them just as silver is burned, and I will test them just as gold is tested. They will call on my name, and I will heed them. I will say, “You are my people.” And they will say, “The Lord is my God.”
And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It [is] my people: and they shall say, The LORD [is] my God:

13:9 И введу эту третью часть в огонь, и расплавлю их, как плавят серебро, и очищу их, как очищают золото: они будут призывать имя Мое, и Я услышу их и скажу: <<это Мой народ>>, и они скажут: <<Господь Бог мой!>>
13:9
καὶ και and; even
διάξω διαγω head through; lead
τὸ ο the
τρίτον τριτος third
διὰ δια through; because of
πυρὸς πυρ fire
καὶ και and; even
πυρώσω πυροω fire; refine
αὐτούς αυτος he; him
ὡς ως.1 as; how
πυροῦται πυροω fire; refine
τὸ ο the
ἀργύριον αργυριον silver piece; money
καὶ και and; even
δοκιμῶ δοκιμαζω assay; assess
αὐτούς αυτος he; him
ὡς ως.1 as; how
δοκιμάζεται δοκιμαζω assay; assess
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
αὐτὸς αυτος he; him
ἐπικαλέσεται επικαλεω invoke; nickname
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
κἀγὼ καγω and I
ἐπακούσομαι επακουω hear from
αὐτῷ αυτος he; him
καὶ και and; even
ἐρῶ ερεω.1 state; mentioned
λαός λαος populace; population
μου μου of me; mine
οὗτός ουτος this; he
ἐστιν ειμι be
καὶ και and; even
αὐτὸς αυτος he; him
ἐρεῖ ερεω.1 state; mentioned
κύριος κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
13:9
וְ wᵊ וְ and
הֵבֵאתִ֤י hēvēṯˈî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שְּׁלִשִׁית֙ ššᵊlišîṯ שְׁלִישִׁית third part
בָּ בְּ in
הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
וּ û וְ and
צְרַפְתִּים֙ ṣᵊraftîm צרף melt
כִּ ki כְּ as
צְרֹ֣ף ṣᵊrˈōf צרף melt
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֶּ֔סֶף kkˈesef כֶּסֶף silver
וּ û וְ and
בְחַנְתִּ֖ים vᵊḥantˌîm בחן examine
כִּ ki כְּ as
בְחֹ֣ן vᵊḥˈōn בחן examine
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
זָּהָ֑ב zzāhˈāv זָהָב gold
ה֣וּא׀ hˈû הוּא he
יִקְרָ֣א yiqrˈā קרא call
בִ vi בְּ in
שְׁמִ֗י šᵊmˈî שֵׁם name
וַֽ wˈa וְ and
אֲנִי ʔᵃnˌî אֲנִי i
אֶעֱנֶ֣ה ʔeʕᵉnˈeh ענה answer
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
אָמַ֨רְתִּי֙ ʔāmˈartî אמר say
עַמִּ֣י ʕammˈî עַם people
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
יֹאמַ֖ר yōmˌar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהָֽי׃ ס ʔᵉlōhˈāy . s אֱלֹהִים god(s)
13:9. et ducam tertiam partem per ignem et uram eas sicut uritur argentum et probabo eos sicut probatur aurum ipse vocabit nomen meum et ego exaudiam eum dicam populus meus es et ipse dicet Dominus Deus meus
And I will bring the third part through the fire, and will refine them as silver is refined: and I will try them as gold is tried. They shall call on my name, and I will hear them. I will say: Thou art my people: and they shall say: The Lord is my God.
13:9. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It [is] my people: and they shall say, The LORD [is] my God.
13:9. And I will lead the third part through fire, and I will burn them just as silver is burned, and I will test them just as gold is tested. They will call on my name, and I will heed them. I will say, “You are my people.” And they will say, “The Lord is my God.”
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Adam Clarke: Commentary on the Bible - 1831
13:9: I will bring the third part through the fire - The Christian Church shall endure a great fight of afflictions, by which they shall be refined - not consumed.
They shall call on my name - In this way shall they offer all their prayers and supplications to God.
I will say, It is my people - The Church that I have chosen in the place of the Jews who have filled up the measure of their iniquity.
And they shall say, The Lord is my God - And thus communion shall be established between me and them for ever. Thus there shall be a general restoration.
Albert Barnes: Notes on the Bible - 1834
13:9: I will bring the third part through the fire - Such is always God's ways. "Thou hast proved us, O God; Thou hast tried us, like as silver is tried. Thou broughtest us into the snare, Thou laidest trouble upon our loins: we went through fire and water, and Thou broughtest us out into a wealthy place" Psa 66:9-11. "I have refined thee, but not with silver, I have chosen thee in the furnace of affliction" Isa 48:10; and, "Through much tribulation we must enter into the kingdom of God" Act 14:22.
Dionysius: "In adversity virtue is most tried, and it is shown what advance a person has made; for 'patience' hath 'a perfect work' Jam 1:4; and it is called the touchstone of all other virtues, as is written; 'God tried His elect as gold in the furnace and received them as a burnt offering' ; and, 'All the faithful who have pleased the Lord have passed through many tribulations' . And the angel Raphael saith to Tobias, 'Because thou wert accepted of God, need was that temptation should prove thee' ." "Adversities are granted to the elect of God, and therefore to be rejoiced in with the whole heart." "Fire, crosses, racks were prepared; swords executioners torturers were put in action; new forms of suffering were invented, and yet Christian virtue remained moveless, unconquered: the fiercer the onslaught, the more glorious was the triumph." : "The more suffered, the more believed in Christ." Osorius: "Whose virtue they adimired, these they imitated, and shared the suffering, that they might be partakers of the glory. This was that fire, whereby God willed that His own should be tried and purified, that, with Christ whom they gave themselves to imitate, they might enjoy everlasting glory."
I will bless him and will say, It is My people - Dionysius: "not only by creation as the rest, but by devotion and worship, by predestination and infusion of grace, by singular Providence, by mutual love; 'and it shall say, The Lord is my God,' whom alone above all things, I long for, love, worship."
This promise is oftentimes renewed through the prophets, oftentimes fulfilled in Christ, whenever the Church is recalled from listlessness by fiery trials, and through them her children are restored to deeper devotedness and closer union with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: bring: Psa 66:10-12; Isa 43:2; Co1 3:11-13; Pe1 4:12
refine: Job 23:10; Pro 17:3; Isa 48:10; Mal 3:2, Mal 3:3; Jam 1:12; Pe1 1:6, Pe1 1:7
they shall call: Zac 10:6, Zac 12:10; Psa 34:15-19, Psa 50:15, Psa 91:15; Isa 58:9, Isa 65:23, Isa 65:24; Jer 29:11, Jer 29:12; Hos 2:21-23; Joe 2:32; Act 2:21; Rom 10:12-14
It is my people: Zac 8:8; Lev 26:12, Lev 26:44, Lev 26:45; Deu 26:17-19; Psa 144:15; Isa 44:1-6; Jer 30:22; Jer 31:33, Jer 32:38; Eze 11:20, Eze 36:28, Eze 37:27; Hos 2:23; Mat 22:29-32; Heb 8:10; Rev 21:3, Rev 21:4, Rev 21:7
John Gill
13:9 And I will bring the third part through the fire,.... Into tribulation, as the Targum explains it; or into great distresses, comparable to fire, as Kimchi observes; this is the hour of temptation that will be in the Philadelphian church state, Rev_ 3:10. Daniel's time of trouble, such as there never was since there was a nation, Dan 12:1 and the time of the slaying of the witnesses, Rev_ 11:7,
and will refine them as silver is refined, and will try them as gold is tried; their graces, principles, and profession, will be tried; their dross and tin will be removed, and they will be purged and purified; a more pure and glorious state of the church will take place, in which there will be great purity of Gospel worship, discipline, and conversation; when the word will be more purely preached, the ordinances more purely administered, and the saints will live more holy lives and conversations, signified by the witnesses ascending up into heaven, Rev_ 11:12,
they shall call on my name; which includes the whole of divine worship, and particularly designs prayer, that pure offering and incense, which shall now be offered to the name of the Lord in every place, Mal 1:11 hence it follows,
and I will hear them; accept their prayers, and give an answer to them: so the Targum paraphrases the words,
"he shall pray in my name, and I will receive his prayer:''
I will say, It is my people; the Lord will make it appear to themselves and others that they are his special, peculiar, and covenant people, by calling them out of Babylon; by bestowing his favours upon them; and by granting his presence with them, as well as by the witnessing of his Spirit to them; see Rev_ 18:4,
and they shall say, The Lord is my God: they shall know him to be their covenant God and Father, and claim their interest in him, and acknowledge him as such; which is the greatest happiness that can be enjoyed, Ps 144:15.
Robert Jamieson, A. R. Fausset and David Brown
13:9 through . . . fire--of trial (Ps 66:10; Amos 4:11; 1Cor 3:15; 1Pet 1:6-7). It hence appears that the Jews' conversion is not to precede, but to follow, their external deliverance by the special interposition of Jehovah; which latter shall be the main cause of their conversion, combined with a preparatory inward shedding abroad in their hearts of the Holy Spirit (Zech 12:10-14); and here, "they shall call on My name," in their trouble, which brings Jehovah to their help (Ps 50:15).
my people-- (Jer 30:18-22; Ezek 11:19-20; Hos 2:23).