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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8. Видение восьмое - четырех колесниц. 9-15. Символическое действие, заключающее ряд ночных видений; венчание первосвященника Иисуса,
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The two kingdoms of providence and grace are what we are all very nearly interested in, and therefore are concerned to acquaint ourselves with, all our temporal affairs being in a necessary subjection to divine Providence, and all our spiritual and eternal concerns in a necessary dependence upon divine grace; and these two are represented to us in this chapter--the former by a vision, the latter by a type. Here is, I. God, as King of nations, ruling the world by the ministry of angels, in the vision of the four chariots, ver. 1-8. II. God, as King of saints, ruling the church by the mediation of Christ, in the figure of Joshua the high priest crowned, the ceremony performed, and then explained concerning Christ, ver. 9-15.
Adam Clarke: Commentary on the Bible - 1831
The vision of the four chariots drawn by several sorts of horses, Zac 6:1-8. The other vision in thus chapter may refer in its primary sense to the establishment of the civil and religious polity of the Jews under Joshua and Zerubbabel; but relates in a fuller sense, to the Messiah, and to that spiritual kingdom of which he was to be both king and high priest. In him all these types and figures were verified; on him all the promises are yea and amen, Zac 6:9-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zac 6:1, The vision of the four chariots; Zac 6:9, By the crowns of Joshua are shewn the temple and kingdom of Christ the Branch.
John Gill
INTRODUCTION TO ZECHARIAH 6
This chapter contains a vision of four chariots, and the explanation of it; and an order to make crowns of gold and silver for certain uses mentioned; and a famous prophecy concerning the Messiah as the builder of the temple, the church. The chariots are described by their number, four; by the place, the mountains, from whence they came out; and by the different colour of the horses in each of them, Zech 6:1 upon the prophets inquiry what these were, an explanation is given of them; and they are said to be the four spirits of the heavens; and are described by their situation, standing before the Lord of the whole earth; by their mission from him; by each of the places to which they were sent; and by their success, or by the good effects produced, at least by some of them, Zech 6:4 then follows the order to make the crowns; and it is declared what they should be made of, gold and silver; from whom they were to be had, and who were to be concerned herein; and what was to be done with them; they were to be put upon the head of Joshua the high priest, Zech 6:9 who, being an eminent type of Christ, a prophecy concerning him is ordered to be delivered to him; who is described by his name, the man, the Branch; by the place he should grow up from; by the work he should do, building the temple of the Lord; by the glory he should have on account of it; and by the offices of King, Priest, and Prophet, he should execute, Zech 6:12 and after this was done, then the crowns were to be laid up in the temple of the Lord for a memorial, by the four men above mentioned, Zech 6:14 and though the Messiah is the chief builder of the temple, the church, yet it is suggested that others, and even Gentiles, should come and build in it; and which when done, it would be evident that the prophet had his mission to the Jews of the Lord; and the chapter is closed with a promise of the accomplishment of all this, should they diligently hearken to the voice of the Lord, Zech 6:15.
6:16:1: Դարձա՛յ ամբարձի զաչս իմ եւ տեսի, եւ ահա չո՛րք կառք ելանէին ՚ի միջոյ երկուց լերանց. եւ լերինքն էին լերինք պղնձիք[10826]։ [10826] Ոսկան. Դարձայ եւ ամբարձի։ Ոմանք. Եւ տեսանէի, եւ ահա։
1 Դարձեալ բարձրացրի աչքերս եւ տեսնում էի. ահա չորս կառքեր դուրս էին գալիս լեռների արանքից, եւ լեռները պղնձեայ լեռներ էին:
6 Դարձայ ու աչքերս վերցուցի ու տեսայ թէ երկու լեռներու մէջէն չորս կառք կ’ելլէին։ Լեռները պղնձէ էին։
Դարձայ ամբարձի զաչս իմ եւ տեսանէի, եւ ահա չորք կառք ելանէին ի միջոյ երկուց լերանց, եւ լերինքն էին լերինք պղնձիք:

6:1: Դարձա՛յ ամբարձի զաչս իմ եւ տեսի, եւ ահա չո՛րք կառք ելանէին ՚ի միջոյ երկուց լերանց. եւ լերինքն էին լերինք պղնձիք[10826]։
[10826] Ոսկան. Դարձայ եւ ամբարձի։ Ոմանք. Եւ տեսանէի, եւ ահա։
1 Դարձեալ բարձրացրի աչքերս եւ տեսնում էի. ահա չորս կառքեր դուրս էին գալիս լեռների արանքից, եւ լեռները պղնձեայ լեռներ էին:
6 Դարձայ ու աչքերս վերցուցի ու տեսայ թէ երկու լեռներու մէջէն չորս կառք կ’ելլէին։ Լեռները պղնձէ էին։
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6:16:1 И опять поднял я глаза мои и вижу: вот, четыре колесницы выходят из ущелья между двумя горами; и горы те {были} горы медные.
6:1 καὶ και and; even ἐπέστρεψα επιστρεφω turn around; return καὶ και and; even ἦρα αιρω lift; remove τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am τέσσαρα τεσσαρες four ἅρματα αρμα chariot ἐκπορευόμενα εκπορευομαι emerge; travel out ἐκ εκ from; out of μέσου μεσος in the midst; in the middle δύο δυο two ὀρέων ορος mountain; mount καὶ και and; even τὰ ο the ὄρη ορος mountain; mount ἦν ειμι be ὄρη ορος mountain; mount χαλκᾶ χαλκεος of brass
6:1 וָ wā וְ and אָשֻׁ֗ב ʔāšˈuv שׁוב return וָ wā וְ and אֶשָּׂ֤א ʔeśśˈā נשׂא lift עֵינַי֙ ʕênˌay עַיִן eye וָֽ wˈā וְ and אֶרְאֶ֔ה ʔerʔˈeh ראה see וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold אַרְבַּ֤ע ʔarbˈaʕ אַרְבַּע four מַרְכָּבֹות֙ markāvôṯ מֶרְכָּבָה chariot יֹֽצְאֹ֔ות yˈōṣᵊʔˈôṯ יצא go out מִ mi מִן from בֵּ֖ין bbˌên בַּיִן interval שְׁנֵ֣י šᵊnˈê שְׁנַיִם two הֶֽ hˈe הַ the הָרִ֑ים hārˈîm הַר mountain וְ wᵊ וְ and הֶ he הַ the הָרִ֖ים hārˌîm הַר mountain הָרֵ֥י hārˌê הַר mountain נְחֹֽשֶׁת׃ nᵊḥˈōšeṯ נְחֹשֶׁת bronze
6:1. et conversus sum et levavi oculos meos et vidi et ecce quattuor quadrigae egredientes de medio duorum montium et montes montes aereiAnd I turned, and lifted up my eyes, and saw: and behold four chariots came out from the midst of two mountains: and the mountains were mountains of brass.
1. And again I lifted up mine eyes, and saw, and behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.
6:1. And I turned, and I lifted up my eyes and I saw. And behold, four four-horse chariots went out from the middle of two mountains. And the mountains were mountains of brass.
6:1. And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains [were] mountains of brass.
And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains [were] mountains of brass:

6:1 И опять поднял я глаза мои и вижу: вот, четыре колесницы выходят из ущелья между двумя горами; и горы те {были} горы медные.
6:1
καὶ και and; even
ἐπέστρεψα επιστρεφω turn around; return
καὶ και and; even
ἦρα αιρω lift; remove
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
μου μου of me; mine
καὶ και and; even
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
τέσσαρα τεσσαρες four
ἅρματα αρμα chariot
ἐκπορευόμενα εκπορευομαι emerge; travel out
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
δύο δυο two
ὀρέων ορος mountain; mount
καὶ και and; even
τὰ ο the
ὄρη ορος mountain; mount
ἦν ειμι be
ὄρη ορος mountain; mount
χαλκᾶ χαλκεος of brass
6:1
וָ וְ and
אָשֻׁ֗ב ʔāšˈuv שׁוב return
וָ וְ and
אֶשָּׂ֤א ʔeśśˈā נשׂא lift
עֵינַי֙ ʕênˌay עַיִן eye
וָֽ wˈā וְ and
אֶרְאֶ֔ה ʔerʔˈeh ראה see
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
אַרְבַּ֤ע ʔarbˈaʕ אַרְבַּע four
מַרְכָּבֹות֙ markāvôṯ מֶרְכָּבָה chariot
יֹֽצְאֹ֔ות yˈōṣᵊʔˈôṯ יצא go out
מִ mi מִן from
בֵּ֖ין bbˌên בַּיִן interval
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
הֶֽ hˈe הַ the
הָרִ֑ים hārˈîm הַר mountain
וְ wᵊ וְ and
הֶ he הַ the
הָרִ֖ים hārˌîm הַר mountain
הָרֵ֥י hārˌê הַר mountain
נְחֹֽשֶׁת׃ nᵊḥˈōšeṯ נְחֹשֶׁת bronze
6:1. et conversus sum et levavi oculos meos et vidi et ecce quattuor quadrigae egredientes de medio duorum montium et montes montes aerei
And I turned, and lifted up my eyes, and saw: and behold four chariots came out from the midst of two mountains: and the mountains were mountains of brass.
6:1. And I turned, and I lifted up my eyes and I saw. And behold, four four-horse chariots went out from the middle of two mountains. And the mountains were mountains of brass.
6:1. And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains [were] mountains of brass.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Пребывание Бога этим видением предполагается в Иерусалиме; следовательно, и выход колесниц от лица Божия (см. ст. 5) следует предполагать в окрестностях Иерусалима, из окружающих его гор. Горы названы медными: это обозначает, по выражению Кейля, "непоколебимую крепость того места, где обитает Господь и где Он основал Свое Царство" (св., d. Kohl. Sach. 1-8, s. 5. 182).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. 2 In the first chariot were red horses; and in the second chariot black horses; 3 And in the third chariot white horses; and in the fourth chariot grisled and bay horses. 4 Then I answered and said unto the angel that talked with me, What are these, my lord? 5 And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. 6 The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country. 7 And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth. 8 Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.
The prophet is forward to receive this vision, and, as if he expected it, he turned and lifted up his eyes and looked. Though this was the seventh vision he had had, yet he did not think he had had enough; for the more we know of God and his will, if we know it aright, the more desirous we shall be to get a further acquaintance with God. Now observe here the sight that the prophet had offour chariots drawn by horses of divers colours, together with the explication of the sight, v. 1-5. He did not look long before he discovered that which was worth seeing, and which would serve very much for the encouraging of himself and his friends in this dark day. We are very much in the dark concerning the meaning of this vision. Some by the four chariots understand the four monarchies; and then they read (v. 5), These are the four winds of the heavens, and suppose that therein reference is had to Dan. vii. 2, where Daniel saw, in vision, the four winds of the heavens striving upon the great sea, representing the four monarchies. The Babylonian monarchy, they think, is here represented by the red horses, which are not afterwards mentioned, because that monarchy was now extinct. The second chariot with the black horses is the Persian monarchy, which went forth northward against the Babylonians, and quieted God's Spirit in the north country, by executing his judgments on Babylon and freeing the Jews from their captivity. The white, the Grecians, go forth after them in the north, for they overthrow the Persians. The grizzled, the Romans, who conquered the Grecian empire, are said to go forth towards the south country, because Egypt, which lay southward, was the last branch of the Grecian empire that was subdued by the Romans. The bay horses had been with the grizzled, but afterwards went forth by themselves; and by these they understand the Goths and Vandals, who with their victorious arms walked to and fro through the earth, or the Seleucidæ and Lagidæ, the two branches of the Grecian empire. Thus Grotius and others.
But I incline rather to understand this vision more generally, as designing to represent the administration of the kingdom of Providence in the government of this lower world. The angels are often called the chariots of God, as Ps. lxviii. 17; xviii. 10. The various providences of God concerning nations and churches are represented by the different colours of horses, Rev. vi. 2, 4, 5, 8. And so we may observe here, 1. That the counsels and decrees of God are the spring and original of all events, and they are immovable, as mountains of brass. The chariots came from between the two mountains; for God performs the thing that is appointed for us: his appointments are the originals, and his performances are but copies from them; he does all according to the counsel of his will. We could as soon grasp the mountains in our arms as comprehend the divine counsels in our finite understandings, and as soon remove mountains of brass as alter any of God's purposes; for he is in one mind, and who can turn him? Whatever the providences of God are concerning us, as to public or private affairs, we should see them all coming from between the mountains of brass, and therefore see it as much our folly to quarrel with them as it is our duty to acquiesce in them. Who may say to God, What doest thou, or why doest thou so? Acts ii. 23; iv. 28. 2. That God executes his decrees in the works of Providence, which are as chariots, in which he rides as a prince in an open chariot, to show his glory to the world, in which, as in chariots of war, he rides forth conquering and to conquer, and triumphing over all the enemies of his glory and government. God is great and terrible in his doings (Ps. lxvi. 3), and in them we see the goings of our God, our King, Ps. lxviii. 24. His providences move swiftly and strongly as chariots, but all directed and governed by his infinite wisdom and sovereign will, as chariots by their drivers. 3. That the holy angels are the ministers of God's providence, and are employed by him, as the armies of heaven, for the executing of his counsels among the inhabitants of the earth; they are the chariots, or, which comes all to one, they are the horses that draw the chariots, great in power and might, and who, like the horse that God himself describes (Job xxxix. 19, &c.), are clothed with thunder, are terrible, but cannot be terrified nor made afraid; they are chariots of fire, and horses of fire, to carry one prophet to heaven and guard another on earth. They are as observant of and obsequious to the will of God as well-managed horses are to their rider or driver. Not that God needs them or their services, but he is pleased to make use of them, that he may put honour upon them, and encourage our trust in his providence. 4. That the events of Providence have different aspects and the face of the times often changes. The horses in the first chariot were red, signifying war and bloodshed, blood to the horse-bridles, Rev. xiv. 20. Those in the second chariot were black, signifying the dismal melancholy consequences of war; it puts all into mourning, lays all waste, introduces famines, and pestilences, and desolations, and makes whole lands to languish. Those in the third chariot were white, signifying the return of comfort, and peace, and prosperity, after these dark and dismal times: though God cause grief to the children of men, yet will he have compassion. Those in the fourth chariot were of a mixed colour, grizzled and bay; some speckled and spotted, and ash-coloured, signifying events of different complexions interwoven and counter-changed, a day of prosperity and a day of adversity set the one over-against the other. The cup of Providence in the hand of the Lord isfull of mixture, Ps. lxxv. 8. 5. That all the instruments of Providence, and all the events of it, come from God, and from him they receive their commissions and instructions (v. 5): These are the four spirits of heaven, the four winds (so some), which seem to blow as they list, from the various points of the compass; but God has them in his fists and brings them out of his treasuries. Or, rather, These are the angels that go forth from standing before the Lord of all the earth, to attend upon him and minister to him, to behold his glory in the upper world, which is their blessedness, and to serve his glory in their blessedness, and to serve his glory in this lower world, which is their business. They stand before him as the Lord of the whole earth, to receive orders from him and give up their accounts to him concerning their services on this earth, for it is all within his jurisdiction. But, when he appoints, they go forth as messengers of his counsels and ministers of his justice and mercy. Those secret motions and impulses upon the spirits of men by which the designs of Providence are carried on, some think, are these four spirits of the heavens, which go forth from God and fulfil what he appoints, who is the God of the spirits of all flesh. 6. That there is an admirable beauty in Providence, and one event serves for a balance to another (v. 6): The black horses went forth, carrying with them very dark and melancholy events, such as made every person and every thing look black; but presently the white went forth after them, carrying joy to those that mourned, and, by a new turn given to affairs, making them to look pleasant again. Such are God's dealings with his church and people: if the black horses go forth, the white ones presently go after them; for as affliction abounds consolation much more abounds. 7. That the common general aspect of providence is mixed and compounded. The grizzled and bay horses were both in the fourth chariot (v. 3), and though they went forth, at first, towards the south country, yet afterwards they sought to walk to and fro through the earth and were directed to do so, v. 7. If we go to and fro through the earth, we shall find the events of Providence neither all black nor all white, but ash-coloured, or gray, mixed of black and white. Such is the world we live in; that before us is unmixed. Here we are singing, at the same time, of mercy and judgment, and we must sing unto God of both (Ps. ci. 1) and labour to accommodate ourselves to God's will and design in the mixtures of Providence, rejoicing in our comforts as though we rejoiced not, because they have their allays, and weeping for our afflictions as though we wept not, because there is so much mercy mixed with them. 8. That God is well-pleased with all the operations of his own providence (v. 8): These have quieted my spirit, these black horses which denote extraordinary judgments, and the white ones which denote extraordinary deliverances, both which went towards the north country, while the common mixed providences went all the world over. These have quieted my spirit in the north-country, which had of late been the most remarkable scene of action with reference to the church; that is, by these uncommon appearances and actings of providence God's wrath is executed upon the enemies of the church, and his favours are conferred upon the church, both which had long been deferred, and in both God had fulfilled his will, accomplished his word, and so quieted his Spirit. The Lord is well-pleased for his righteousness' sake; and, as he speaks, Isa. i. 24, made himself easy.
Adam Clarke: Commentary on the Bible - 1831
6:1: There came four chariots - Four monarchies or empires. This is supposed to mean the same with the vision of the four horns, in chap. 1.
Mountains of brass - The strong barriers of God's purposes, which restrained those powers within the times and limits appointed by Jehovah.
Albert Barnes: Notes on the Bible - 1834
6:1: Behold, four chariots going forth - Alb.: "By the secret disposal of God into the theater of the world," "from between two mountains of brass." Both Jews and Christians have seen that the four chariots relate to the same four empires, as the visions in Daniel.
"The two mountains." It may be that the imagery is from the two mountains on either side of the valley of Jehoshaphat, which Joel had spoken of as the place of God's judgment, Joe 3:2, and Zechariah afterward Zac 14:4. It may then picture that the judgments go forth from God. Anyhow the powers, symbolized by the four chariots, are pictured as closed in on either side by these mountains, strong as brass, unsurmountable, undecaying, (Ribera), "that they should not go forth to other lands to conquer, until the time should come, fixed by the counsels of God, when the gates should be opened for their going forth." The mountains of brass may signify the height of the Divine Wisdom ordering this, and the sublimity of the power which putteth them in operation; as the Psalmist says, "Thy righteousnesses are like the mountains of God" Psa 36:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: I turned: Zac 5:1
four: Zac 1:18, Zac 1:19; Dan 2:38-40, Dan 7:3-7, Dan 8:22
and the: Sa1 2:8; Job 34:29; Psa 33:11, Psa 36:6; Pro 21:30; Isa 14:26, Isa 14:27, Isa 43:13; Isa 46:10, Isa 46:11; Dan 4:15, Dan 4:35; Act 4:28; Eph 1:11, Eph 3:11
Carl Friedrich Keil and Franz Delitzsch
6:1
Zech 6:1. "And again I lifted up my eyes, and saw, and behold four chariots coming forth between the two mountains, and the mountains were mountains of brass. Zech 6:2. In the first chariot were red horses, and in the second chariot black horses. Zech 6:3. And in the third chariot white horses, and in the fourth chariot speckled powerful horses. Zech 6:4. And I answered and said to the angel that talked with me, What are these, my lord? Zech 6:5. And the angel answered and said to me, These are the four winds of heaven going out, after having stationed themselves by the Lord of the whole earth. Zech 6:6. Those in which the black horses are, go out into the land of the north, and the white have gone out behind them, and the speckled have gone out into the land of the south. Zech 6:7. And the powerful ones have gone out, and sought to go, to pass through the earth; and he said, Go ye, and pass through the earth; and they passed through the earth. Zech 6:8. And he called to me, and spake to me thus: Behold, those which go out into the land of the north let down my spirit in the land of the north." The four chariots are explained in Zech 6:5 by the interpreting angel to be the four winds of heaven, which go forth after they have taken their stand by the Lord of the whole earth, i.e., have appeared before Him in the attitude of servants, to lay their account before Him, and to receive commands from Him (התיצּב על, as in Job 1:6; Job 2:1). This addition shows that the explanation is not a real interpretation; that is to say, the meaning is not that the chariots represent the four winds; but the less obvious figure of the chariots is explained through the more obvious figure of the winds, which answers better to the reality. Since, for example, according to Zech 6:8, the chariots are designed to carry the Spirit (rūăch) of God, there was nothing with which they could be more suitably compared than the winds (rūăch) of heaven, for these are the most appropriate earthly substratum to symbolize the working of the Divine Spirit (cf. Jer 49:36; Dan 7:2). This Spirit, in its judicial operations, is to be borne by the chariots to the places more immediately designated in the vision. As they go out, after having appeared before God, the two mountains, between which they go out or come forth, can only be sought in the place where God's dwelling is. But the mountains are of brass, and therefore are not earthly mountains; but they are not therefore mere symbols of the might of God with which His church is defended (Hengst., Neumann), or allusions to the fact that the dwelling-place of God is immovable and unapproachable (Koehler), or symbols of the imperial power of the world and the kingdom of God (Kliefoth), according to which the power of the world would be just as immovable as the kingdom of God. The symbol has rather a definite geographical view as its basis. As the lands to which the chariots go are described geographically as the lands of the north and south, the starting-point of the chariots must also be thought of geographically, and must therefore be a place or country lying between the northern and southern lands: this is the land of Israel, or more especially Jerusalem, the centre of the Old Testament kingdom of God, where the Lord had His dwelling-place. It is therefore the view of Jerusalem and its situation that lies at the foundation of the vision; only we must not think of the mountains Zion and Moriah (as Osiander, Maurer, Hofmann, and Umbreit do), for these are never distinguished from one another in the Old Testament as forming two separate mountains; but we have rather to think of Zion and the Mount of Olives, which stood opposite to it towards the east. Both are named as places where or from which the Lord judges the world, viz., the Mount of Olives in Zech 14:4, and Zion very frequently, e.g., in Joel 3:16. The place between the two mountains is, then, the valley of Jehoshaphat, in which, according to Joel 3:2., the Lord judges the nations. In the vision before us this valley simply forms the starting-point for the chariots, which carry the judgment from the dwelling-place of God into the lands of the north and south, which are mentioned as the seat of the imperial power; and the mountains are of brass, to denote the immovable firmness of the place where the Lord dwells, and where He has founded His kingdom.
The colour of the horses, by which the four chariots are distinguished, is just as significant here as in Zech 1:8; and indeed, so far as the colour is the same, the meaning is also the same here as there. Three colours are alike, since beruddı̄m, speckled, is not essentially different from seruqqı̄m, starling-grey, viz., black and white mixed together (see at Zech 1:8). The black horses are added here. Black is the colour of grief (cf. "black as sackcloth of hair," Rev_ 6:12). The rider upon the black horse in Rev_ 6:5-6, holds in his hand the emblem of dearness, the milder form of famine. Consequently the colours of the horses indicate the destination of the chariots, to execute judgment upon the enemies of the kingdom of God. Red, as the colour of blood, points to war and bloodshed; the speckled colour to pestilence and other fatal plagues; and the black colour to dearness and famine: so that these three chariots symbolize the three great judgments, war, pestilence, and hunger (2Kings 24:11.), along with which "the noisome beast" is also mentioned in Ezek 14:21 as a fourth judgment. In the vision before us the fourth chariot is drawn by white horses, to point to the glorious victories of the ministers of the divine judgment. The explanation of the chariots in this vision is rendered more difficult by the fact, that on the one hand the horses of the fourth chariot are not only called beruddı̄m, but אמצּים also; and on the other hand, that in the account of the starting of the chariots the red horses are omitted, and the speckled are distinguished from the אמשצים instead, inasmuch as it is affirmed of the former that they went forth into the south country, and of the latter, that "they sought to go that they might pass through the whole earth," and they passed through with the consent of God. The commentators have therefore attempted in different ways to identify האמשצים in Zech 6:7 with אדמּים. Hitzig and Maurer assume that אמצים is omitted from Zech 6:6 by mistake, and that אמצים in Zech 6:7 is a copyist's error for אדמים, although there is not a single critical authority that can be adduced in support of this. Hengstenberg and Umbreit suppose that the predicate אמצּים, strong, in Zech 6:3 refers to all the horses in the four chariots, and that by the "strong" horses of Zech 6:7 we are to understand the "red" horses of the first chariot. But if the horses of all the chariots were strong, the red alone cannot be so called, since the article not only stands before אמצּים in Zech 6:7, but also before the three other colours, and indicates nothing more than that the colours have been mentioned before. Moreover, it is grammatically impossible that אמצּים in Zech 6:3 should refer to all the four teams; as "we must in that case have had אמצּים כּלּם" (Koehler). Others (e.g., Abulw., Kimchi, Calvin, and Koehler) have attempted to prove that אמצּים taht evo may have the sense of אדמּים; regarding אמוּץ as a softened form of חמוּץ, and explaining the latter, after Is 63:1, as signifying bright red. But apart from the fact that it is impossible to see why so unusual a word should have been chosen in the place of the intelligible word 'ădummı̄m in the account of the destination of the red team in Zech 6:7, unless אמשצים were merely a copyist's error for 'ădummı̄m, there are no satisfactory grounds for identifying אמץ with חמוּץ, since it is impossible to adduce any well-established examples of the change of ח into א in Hebrew. The assertion of Koehler, that the Chaldee verb אלם, robustus fuit, is חלם in Hebrew in Job 39:4, is incorrect; for we find חלם in the sense of to be healthy and strong in the Syriac and Talmudic as well, and the Chaldaic אלם is a softened form of עלם, and not of חלם. The fact that in 1Chron 8:35 we have the name תּארע in the place of תּחרע in 1Chron 9:41, being the only instance of the interchange of א and ח in Hebrew, is not sufficient of itself to sustain the alteration, amidst the great mass of various readings in the genealogies of the Chronicles. Moreover, châmūts, from châmēts, to be sharp, does not mean red (= 'âdōm), but a glaring colour, like the Greek ὀξύς; and even in Is 63:1 it has simply this meaning, i.e., merely "denotes the unusual redness of the dress, which does not look like the purple of a king's talar, or the scarlet of a chlamys" (Delitzsch); or, speaking more correctly, it merely denotes the glaring colour which the dress has acquired through being sprinkled over with red spots, arising either from the dark juice of the grape or from blood. All that remains therefore is to acknowledge, in accordance with the words of the text, that in the interpretation of the vision the departure of the team with the red horses is omitted, and the team with speckled powerful horses divided into two teams - one with speckled horses, and the other with black.
We cannot find any support in this for the interpretation of the four chariots as denoting the four imperial monarchies of Daniel, since neither the fact that there are four chariots nor the colour of the teams furnishes any tenable ground for this. And it is precluded by the angel's comparison of the four chariots to the four winds, which point to four quarters of the globe, as in Jer 49:36 and Dan 7:2, but not to four empires rising one after another, one of which always took the place of the other, so that they embraced the same lands, and were merely distinguished from one another by the fact that each in succession spread over a wider surface than its predecessor. The colour of the horses also does not favour, but rather opposes, any reference to the four great empires. Leaving out of sight the arguments already adduced at Zech 1:8 against this interpretation, Kliefoth himself admits that, so far as the horses and their colour are concerned, there is a thorough contrast between this vision and the first one (Zech 1:7-17), - namely, that in the first vision the colour assigned to the horses corresponds to the kingdoms of the world to which they are sent, whereas in the vision before us they have the colour of the kingdoms from which they set out to convey the judgment to the others; and he endeavours to explain this distinction, by saying that in the first vision the riders procure information from the different kingdoms of the world as to their actual condition, whereas in the vision before us the chariots have to convey the judgment to the kingdoms of the world. But this distinction furnishes no tenable ground for interpreting the colour of the horses in the one case in accordance with the object of their mission, and in the other case in accordance with their origin or starting-point. If the intention was to set forth the stamp of the kingdoms in the colours, they would correspond in both visions to the kingdoms upon or in which the riders and the chariots had to perform their mission. If, on the other hand, the colour is regulated by the nature and object of the vision, so that these are indicated by it, it cannot exhibit the character of the great empires.
If we look still further at the statement of the angel as to the destination of the chariots, the two attempts made by Hofmann and Kliefoth to combine the colours of the horses with the empires, show most distinctly the untenable character of this view. According to both these expositors, the angel says nothing about the chariot with the red horses, because the Babylonian empire had accomplished its mission to destroy the Assyrian empire. But the Perso-Median empire had also accomplished its mission to destroy the Babylonian, and therefore the team with the black horses should also have been left unnoticed in the explanation. On the other hand, Kliefoth asserts, and appeals to the participle יצאים in Zech 6:6 in support of his assertion, that the chariot with the horses of the imperial monarchy of Medo-Persia goes to the north country, viz., Mesopotamia, the seat of Babel, to convey the judgment of God thither; that the judgment was at that very time in process of execution, and the chariot was going in the prophet's own day. But although the revolt of Babylon in the time of Darius, and its result, furnish an apparent proof that the power of the Babylonian empire was not yet completely destroyed in Zechariah's time, this intimation cannot lie in the participle as expressing what is actually in process, for the simple reason that in that case the perfects יצאוּ which follow would necessarily affirm what had already taken place; and consequently not only would the white horses, which went out behind the black, i.e., the horses of the imperial monarchy of Macedonia, have executed the judgment upon the Persian empire, but the speckled horses would have accomplished their mission also, since the same יצאוּ is affirmed of both. The interchange of the participle with the perfect does not point to any difference in the time at which the events occur, but simply expresses a distinction in the idea. In the clause with יצאים the mission of the chariot is expressed through the medium of the participle, according to its idea. The expression "the black horses are going out" is equivalent to, "they are appointed to go out;" whereas in the following clauses with יצאוּ the going out is expressed in the form of a fact, for which we should use the present.
A still greater difficulty lies in the way of the interpretation of the colours of the horses as denoting the great empires, from the statement concerning the places to which the teams go forth. Kliefoth finds the reason why not only the black horses (of the Medo-Persian monarchy), but also the white horses (of the Graeco-Macedonian), go forth to the north country (Mesopotamia), but the latter after the former, in the fact that not only the Babylonian empire had its seat there, but the Medo-Persian empire also. But how does the going forth of the speckled horses into the south country (Egypt) agree with this? If the fourth chariot answered to the fourth empire in Daniel, i.e., to the Roman empire, since this empire executed the judgment upon the Graeco-Macedonian monarchy, this chariot must of necessity have gone forth to the seat of that monarchy. But that was not Egypt, the south country, but Central Asia or Babylon, where Alexander died in the midst of his endeavours to give a firm foundation to his monarchy. In order to explain the going out of the (fourth) chariot with the speckled horses into the south country, Hofmann inserts between the Graeco-Macedonian monarchy and the Roman the empire of Antiochus Epiphanes as a small intermediate empire, which is indicated by the speckled horses, and thereby brings Zechariah into contradiction not only with Daniel's description of the empires, but also with the historical circumstances, according to which, as Kliefoth has already observed, "Antiochus Epiphanes and his power had not the importance of an imperial monarchy, but were merely an offshoot of another imperial monarchy, namely the Graeco-Macedonian."
(Note: Kliefoth (Sach. p. 90) adds, by way of still further argument in support of the above: "The way in which Antiochus Epiphanes is introduced in Daniel 8 is in perfect accordance with these historical circumstances. The third monarchy, the Graeco-Macedonian, represented as a he-goat, destroys the Medo-Persian empire; but its first great horn, Alexander, breaks off in the midst of its victorious career: four horns of kingdoms grow out of the Graeco-Macedonian, and one of these offshoots of the Macedonian empire is Antiochus Epiphanes, the 'little horn,' the bold and artful king." But Zechariah would no more agree with this description in Daniel than with the historical fulfilment, if he had intended the speckled horses to represent Antiochus Epiphanes. For whereas, like Daniel, he enumerates four imperial monarchies, he makes the spotted horses appear not with the third chariot, but with the fourth, and expressly combines the spotted horses with the powerful ones, which, even according to Hofmann, were intended to indicate the Romans, and therefore unquestionably connects the spotted horses with the Roman empire. If, then, he wished the spotted horses to be understood as referring to Antiochus Epiphanes, he would represent Antiochus Epiphanes not as an offshoot of the third or Graeco-Macedonian monarchy, but as the first member of the fourth or Roman, in direct contradiction to the book of Daniel and to the historical order of events.)
Kliefoth's attempt to remove this difficulty is also a failure. Understanding by the spotted strong horses the Roman empire, he explains the separation of the spotted from the powerful horses in the angel's interpretation from the peculiar character of the imperial monarchy of Rome, - namely, that it will first of all appear as an actual and united empire, but will then break up into ten kingdoms, i.e., into a plurality of kingdoms embracing the whole earth, and finally pass over into the kingdom of Antichrist. Accordingly, the spotted horses go out first of all, and carry the spirit of wrath to the south country, Egypt, which comes into consideration as the kingdom of the Ptolemies, and as that most vigorous offshoot of the Graeco-Macedonian monarchy, which survived Antiochus Epiphanes himself. The powerful horses harnessed to the same chariot as the Roman horses go out after this, and wander over the whole earth. They are the divided kingdoms of Daniel springing out of the Roman empire, which are called the powerful ones, not only because they go over the whole earth, but also because Antichrist with his kingdom springs out of them, to convey the judgments of God over the whole earth. But however skilful this interpretation is, it founders on the fact, that it fails to explain the going forth of the speckled horses into the land of the south in a manner corresponding to the object of the vision and the historical circumstances. If the vision represented the judgment, which falls upon the empires in such a manner that the one kingdom destroys or breaks up the other, the speckled horses, which are intended to represent the actual and united Roman empire, would of necessity have gone out not merely into the south country, but into the north country also, because the Roman empire conquered and destroyed not only the one offshoot of the Graeco-Macedonian empire, but all the kingdoms that sprang out of that empire. Kliefoth has given no reason for the exclusive reference to the southern branch of this imperial monarchy, nor can any reason be found. The kingdom of the Ptolemies neither broke up the other kingdoms that sprang out of the monarchy of Alexander, nor received them into itself, so that it could be mentioned as pars pro toto, and it had no such importance in relation to the holy land and nation as that it could be referred to on that account. If the angel had simply wished to mention a vigorous offshoot of the Graeco-Macedonian empire instead of mentioning the whole, he would certainly have fixed his eye upon the kingdom of the Seleucidae, which developed itself in Antiochus Epiphanes into a type of Antichrist, and have let the speckled horses also go to the north, i.e., to Syria. This could have been explained by referring to Daniel; but not their going forth to the south country from the fact that the south country is mentioned in Dan 11:5, as Kliefoth supposes, inasmuch as in this prophecy of Daniel not only the king of the south, but the king of the north is also mentioned, and that long-continued conflict between the two described, which inflicted such grievous injury upon the holy land.
To obtain a simple explanation of the vision, we must consider, above all things, that in all these visions the interpretations of the angel do not furnish a complete explanation of all the separate details of the vision, but simply hints and expositions of certain leading features, from which the meaning of the whole may be gathered. This is the case here. All the commentators have noticed the fact, that the statement in Zech 6:8 concerning the horses going forth into the north country, viz., that they carry the Spirit of Jehovah thither, also applies to the rest of the teams - namely, that they also carry the Spirit of Jehovah to the place to which they go forth. It is also admitted that the angel confines himself to interpreting single features by individualizing. This is the case here with regard to the two lands to which the chariots go forth. The land of the north, i.e., the territory covered by the lands of the Euphrates and Tigris, and the land of the south, i.e., Egypt, are mentioned as the two principal seats of the power of the world in its hostility to Israel: Egypt on the one hand, and Asshur-Babel on the other, which were the principal foes of the people of God, not only before the captivity, but also afterwards, in the conflicts between Syria and Egypt for the possession of Palestine (Daniel 11). If we observe this combination, the hypothesis that our vision depicts the fate of the four imperial monarchies, is deprived of all support. Two chariots go into the north country, which is one representative of the heathen world-power: viz., first of all the black horses, to carry famine thither, as one of the great plagues of God with which the ungodly are punished: a plague which is felt all the more painfully, in proportion to the luxury and excess in which men have previously lived. Then follow the white horses, indicating that the judgment will lead to complete victory over the power of the world. Into the south country, i.e., to Egypt, the other representative of the heathen world-power, goes the chariot with the speckled horses, to carry the manifold judgment of death by sword, famine, and pestilence, which is indicated by this colour. After what has been said concerning the team that went forth into the north country, it follows as a matter of course that this judgment will also execute the will of the Lord, so that it is quite sufficient for a chariot to be mentioned. On the other hand, it was evidently important to guard against the opinion that the judgment would only affect the two countries or kingdoms that are specially mentioned, and to give distinct prominence to the fact that they are only representatives of the heathen world, and that what is here announced applies to the whole world that is at enmity against God. This is done through the explanation in Zech 6:7 concerning the going out of a fourth team, to pass through the whole earth. This mission is not received by the red horses, but by the powerful ones, as the speckled horses are also called in the vision, to indicate that the manifold judgments indicated by the speckled horses will pass over the earth in all their force. The going forth of the red horses is not mentioned, simply because, according to the analogy of what has been said concerning the other teams, there could be no doubt about it, as the blood-red colour pointed clearly enough to the shedding of blood. The object of the going forth of the chariots is to let down the Spirit of Jehovah upon the land in question. הניח רוּח יי, to cause the Spirit of Jehovah to rest, i.e., to let it down, is not identical with הניח חמתו, to let out His wrath, in Ezek 5:13; Ezek 16:42; for rūăch is not equivalent to chēmâh, wrath or fury; but the Spirit of Jehovah is rūăch mishpât (Is 4:4), a spirit of judgment, which not only destroys what is ungodly, but also quickens and invigorates what is related to God. The vision does not set forth the destruction of the world-power, which is at enmity against God, but simply the judgment by which God purifies the sinful world, exterminates all that is ungodly, and renews it by His Spirit. It is also to be observed, that Zech 6:6 and Zech 6:7 are a continuation of the address of the angel, and not an explanation given by the prophet of what has been said by the angel in Zech 6:5. The construction in Zech 6:6 is anakolouthic, the horses being made the subject in יצאים, instead of the chariot with black horses, because the significance of the chariots lay in the horses. The object to ויּאמר in Zech 6:7 is "the Lord of the whole earth" in Zech 6:5, who causes the chariots to go forth; whereas in ויּזעק אתי in Zech 6:8 it is the interpreting angel again. By יזעק, lit., he cried to him, i.e., called out to him with a loud voice, the contents of the exclamation are held up as important to the interpretation of the whole.
Geneva 1599
6:1 And I turned, and lifted up my eyes, and looked, and, behold, there came four (a) chariots out from between (b) two mountains; and the mountains [were] mountains of brass.
(a) By chariots here, as by horses before, he means the swift messengers of God to execute and declare his will.
(b) By the mountains he means the external counsel and providence of God, by which he has from before all eternity declared what will come to pass, and that which neither Satan nor all the world can alter.
John Gill
6:1 And I turned, and lifted up mine eyes, and looked,.... When he saw another vision, as follows:
and, behold, there came four chariots; by which are meant, not the four Gospels; rather the apostles of Christ, who had their commission from Christ; were sent into all the world by him, and carried his name and Gospel thither; were the instruments Christ made use of in bringing many souls to him, and into his church, and for the defence of his Gospel, and of his interest; and were military chariots, who fought the good fight of faith; and triumphal ones, who were made to triumph in Christ, being more than conquerors through him; though others think angels are here meant, the chariots of the Lord, Ps 68:17 since they are called the four spirits of the heavens; and are said to go forth from standing before the Lord of the earth, and are sent by him into each of the parts of it, Zech 6:5 and are represented by horses of various colours, as in Zech 1:8 these may be signified by chariots, for their glory, strength, and swiftness, in which Jehovah rides about the world, and executes his will; and are made use of for the destruction of the church's enemies, and for its protection and defence. The Jewish writers, after the Targum, generally interpret them of the four monarchies, the Persian, Grecian, and Roman, by whom were done the will of God in the world; and seem to be greatly the design of the vision:
these came out from between two mountains: and the mountains were mountains of brass; such in which this metal is found, as in Chalcis, where it is said to be first found (o); and from thence it has its name in the Greek tongue; or in the island of Cyprus, from whence it may be is the name of copper; and such mountains were in Judea, Idumea, and Arabia, formerly; as Carmel, according to Hesychius (p); and Phinon in Idumea; and some mountains in Arabia, about eleven miles from Horeb, which, Jerom says (q), formerly abounded with veins of gold and brass: these may intend the decrees and purposes of God, which, like "mountains", are very ancient, earlier than the everlasting hills, high and deep, not to be reached and searched into; are dark, obscure, and hidden to men, till made known; and are firm, solid, and immovable, and are lasting and durable; and, like mountains of "brass", are never to be broken in pieces, revoked, made null and void; for they stand upon the unalterable will of God, upon the basis of infallible wisdom; are supported by uncontrollable power, and can not be disannulled by all the men on earth, and devils in hell: and, according to these fixed and immutable decrees, the said monarchies in succession have took place in the world; unless rather it should be thought, that by these mountains of brass are designed the power and providence of God, by which the several people that first founded those empires were restrained for a while from going forth to make war upon others, and subdue their kingdoms; until the time was come, it was the will of God they should. The allusion may be to race horses in chariots, formerly used for such exercises, which were held within the circus or bars, till the sign was given when they should start: in like manner these nations were kept within bounds for a while, just as the four angels were bound by the providence of God at the river Euphrates, until they were loosed; which signify the Saracens, and their numerous army of horsemen under their four leaders, who were restrained from overrunning the "eastern" empire of the Romans, until it was the pleasure of God to loose them, and give them liberty, Rev_ 9:14. Grotius understands this literally of the straits of Cilicia, and the vastness of the mountains there, through which the Babylonians and Persians, Alexander and his generals, used to pass into Syria, Judea, and Egypt; but rather these visionary chariots seemed to steer their course through a valley, which lay between two mountains, whereby they escaped the difficulties that lay in their way by the mountains; and may denote the low estate of these monarchies in their original, and the difficulties they grappled with, and got over, before they rose to the grandeur they did. Some interpret the two mountains of brass of the kingdom of Israel, after the Babylonish captivity, and the kingdom of the Messiah; and the four chariots, of the four kingdoms, in this order; the Persian, the Grecian, that of the Lagidae and Seleucidae, and the Roman, which is in course last; but was seen first by the prophet, because utter destruction was brought upon Israel by it (r): according to this interpretation, the red horses are the Romans; and the other, the above mentioned. So Cocceius is of opinion that the two mountains are two powerful and unshaken kingdoms, set up by God; or rather two manifestations of the same kingdom; the one the kingdom of the house of David; the other the kingdom of Christ, which is spiritual, but as to the effect earthly, in the subjection of all nations to it, Dan 7:22 the kingdom of the house of David, as to the external form, is abolished, but notwithstanding remains in the root, until it appears in another mountain; and between these two, or in the middle space of time, four kingdoms with their armies would possess the promised land; and he observes, that in Dan 2:35, mention is made of two mountains, and, that these chariots in part agree with the several parts of the image there.
(o) Plin. Nat. Hist. l. 4. c. 12. Vid. l. 7. c. 56. & l. 34. c. 2. (p) Apud Bochart. Hierozoic. par. 2. l. 6. col. 886. (q) De locis Hebraicis, fol. 90. A. (r) Vid. Gurtler. Voc. Typ. Prophet. Explic. p. 58, 177.
John Wesley
6:1 Four chariots - Angels who are sometimes styled chariots of God. These as employed in the affairs of church and empire, act their part in the revolution and changes of things, 'till the gospel be preached by the Messiah, and the apostles. Of brass - These denote the immoveable decrees of God, his steady execution of his counsels and the insuperable restraints upon all empires and countries, which God keeps within the barriers of such impregnable mountains.
Robert Jamieson, A. R. Fausset and David Brown
6:1 EIGHTH VISION. THE FOUR CHARIOTS. (Zech 6:1-8)
four chariots--symbolizing the various dispensations of Providence towards the Gentile nations which had been more or less brought into contact with Judea; especially in punishing Babylon. Compare Zech 6:8 ("the north country," that is, Babylon); Zech 1:15; Zech 2:6. The number "four" is specified not merely in reference to the four quarters of the horizon (implying universal judgments), but in allusion to the four world kingdoms of Daniel.
from between two mountains--the valley of Jehoshaphat, between Moriah and Mount Olivet [MOORE]; or the valley between Zion and Moriah, where the Lord is (Zech 2:10), and whence He sends forth His ministers of judgment on the heathen [MAURER]. The temple on Mount Moriah is the symbol of the theocracy; hence the nearest spot accessible to chariots in the valley below is the most suitable for a vision affecting Judah in relation to the Gentile world powers. The chariot is the symbol of war, and so of judgments.
of brass--the metal among the ancients representing hard solidity; so the immovable and resistless firmness of God's people (compare Jer 1:18). CALVIN explains the "two mountains" thus: The secret purpose of God from eternity does not come forth to view before the execution, but is hidden and kept back irresistibly till the fit time, as it were between lofty mountains; the chariots are the various changes wrought in nations, which, as swift heralds, announce to us what before we knew not. The "two" may thus correspond to the number of the "olive trees" (Zech 4:3); the allusion to the "two mountains" near the temple is not necessarily excluded in this view. HENDERSON explains them to be the Medo-Persian kingdom, represented by the "two horns" (Dan 8:3-4), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times.
6:26:2: ՚Ի կա՛ռսն առաջինս ձի՛ք աշխէտք, եւ ՚ի կառսն երկրորդս ձի՛ք սեաւք.
2 Առաջին կառքին լծուած էին աշխէտ ձիեր, երկրորդ կառքին՝ սեւ ձիեր,
2 Առաջին կառքին աշխէտ ձիեր լծուած էին, երկրորդ կառքին՝ սեւ ձիեր,
Ի կառսն առաջինս ձիք աշխէտք, եւ ի կառսն երկրորդս ձիք սեաւք:

6:2: ՚Ի կա՛ռսն առաջինս ձի՛ք աշխէտք, եւ ՚ի կառսն երկրորդս ձի՛ք սեաւք.
2 Առաջին կառքին լծուած էին աշխէտ ձիեր, երկրորդ կառքին՝ սեւ ձիեր,
2 Առաջին կառքին աշխէտ ձիեր լծուած էին, երկրորդ կառքին՝ սեւ ձիեր,
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2 В первой колеснице кони рыжие, а во второй колеснице кони вороные;
6:2 ἐν εν in τῷ ο the ἅρματι αρμα chariot τῷ ο the πρώτῳ πρωτος first; foremost ἵπποι ιππος horse πυρροί πυρρος fiery red καὶ και and; even ἐν εν in τῷ ο the ἅρματι αρμα chariot τῷ ο the δευτέρῳ δευτερος second ἵπποι ιππος horse μέλανες μελας black
6:2 בַּ ba בְּ in † הַ the מֶּרְכָּבָ֥ה mmerkāvˌā מֶרְכָּבָה chariot הָ hā הַ the רִֽאשֹׁנָ֖ה rˈišōnˌā רִאשֹׁון first סוּסִ֣ים sûsˈîm סוּס horse אֲדֻמִּ֑ים ʔᵃḏummˈîm אָדֹם red וּ û וְ and בַ va בְּ in † הַ the מֶּרְכָּבָ֥ה mmerkāvˌā מֶרְכָּבָה chariot הַ ha הַ the שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second סוּסִ֥ים sûsˌîm סוּס horse שְׁחֹרִֽים׃ šᵊḥōrˈîm שָׁחֹר black
6:2. in quadriga prima equi rufi et in quadriga secunda equi nigriIn the first chariot were red horses, and in the second chariot black horses.
2. In the first chariot were red horses; and in the second chariot black horses;
6:2. In the first chariot were red horses, and in the second chariot were black horses,
6:2. In the first chariot [were] red horses; and in the second chariot black horses;
In the first chariot [were] red horses; and in the second chariot black horses:

6:2 В первой колеснице кони рыжие, а во второй колеснице кони вороные;
6:2
ἐν εν in
τῷ ο the
ἅρματι αρμα chariot
τῷ ο the
πρώτῳ πρωτος first; foremost
ἵπποι ιππος horse
πυρροί πυρρος fiery red
καὶ και and; even
ἐν εν in
τῷ ο the
ἅρματι αρμα chariot
τῷ ο the
δευτέρῳ δευτερος second
ἵπποι ιππος horse
μέλανες μελας black
6:2
בַּ ba בְּ in
הַ the
מֶּרְכָּבָ֥ה mmerkāvˌā מֶרְכָּבָה chariot
הָ הַ the
רִֽאשֹׁנָ֖ה rˈišōnˌā רִאשֹׁון first
סוּסִ֣ים sûsˈîm סוּס horse
אֲדֻמִּ֑ים ʔᵃḏummˈîm אָדֹם red
וּ û וְ and
בַ va בְּ in
הַ the
מֶּרְכָּבָ֥ה mmerkāvˌā מֶרְכָּבָה chariot
הַ ha הַ the
שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second
סוּסִ֥ים sûsˌîm סוּס horse
שְׁחֹרִֽים׃ šᵊḥōrˈîm שָׁחֹר black
6:2. in quadriga prima equi rufi et in quadriga secunda equi nigri
In the first chariot were red horses, and in the second chariot black horses.
6:2. In the first chariot were red horses, and in the second chariot were black horses,
6:2. In the first chariot [were] red horses; and in the second chariot black horses;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:2: In the first chariot were red horses - The empire of the Chaldeans, which overthrew the empire of the Assyrians.
The second chariot black horses - The empire of the Persians founded by Cyrus, which destroyed the empire of the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
6:2: The symbol is different from that in the first vision. There Zac 1:8, they were horses only, with their riders, to go to and fro to enquire; here they are war-chariots with their horses, to execute God's judgments, each in their turn. In the first vision also, there is not the characteristic fourfold division, which reminds of the four world-empires of Daniel Dan. 2; after which, in both prophets, is the mention of the kingdom of Christ. Even if the grisled horses be the same as the speckled of the first vision, the black horses are wanting there, as well as the succession, in which they go forth. The only resemblance is, that there are horses of divers colors, two of which, red and white, are the same. The symbol of the fourth empire, grizzled, strong, remarkably corresponds with the strength and mingled character of the fourth empire in Daniel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: red: Zac 1:8; Rev 6:2-5, Rev 12:3, Rev 17:3
black: Zac 6:6; Rev 6:5, Rev 6:6
Geneva 1599
6:2 In the first chariot [were] (c) red horses; and in the second chariot (d) black horses;
(c) Which signifies the great cruelty and persecution that the Church had endured under different enemies.
(d) Signifying that they had endured great afflictions under the Babylonians.
John Gill
6:2 In the first chariot were red horses,.... If these are to be understood of the apostles of Christ, and ministers of the Gospel, they may be compared to "horses", for bearing the name of Christ, and drawing the chariot of the Gospel; for their strength to labour in the word and doctrine; for their courage in the cause of Christ; and for their swiftness in doing his work; and to "red" ones, for their flaming zeal for the honour of the Redeemer, and their bloody sufferings for his sake: and if of angels, they may be compared to "horses", because strong and swift to do the will of God; and to "red" ones, because they are the executioners of his wrath and vengeance on wicked men: but if by "the chariots" are meant the monarchies, then by these "red horses" must be designed the Babylonians and Chaldeans, so called because their soldiers were clothed in red, and their chariots were like flaming torches; and they were sanguinary, cruel, and bloody in their tempers, and in their actions to the Jews; and were signified by Nebuchadnezzar's head of gold in his image; see Nahum 2:3,
and in the second chariot black horses; which, applied to the apostles and ministers of the Gospel, may denote their mean and abject appearance outwardly, and their knowledge in the mysteries of grace, which are dark and obscure to others; and, if understood of angels, is applicable to them, when messengers of ill tidings, or executioners of judgment: but if the monarchies are meant, which seems best, the Medes and Persians are intended; and their "black" colour is expressive of the sorrowful estate of the Jews under them, especially in the time of Haman, as Jarchi and Kimchi observe: black horses were reckoned strong, well made, and fit for labour; and the Ethiopians and Moors chose to have their horses they used in war all of this colour, to strike the greater horror and terror into their enemies; and to see black horses in a dream was accounted a bad omen (s). The Medes and Persians were a strong and warlike people, and were very terrible to their enemies, under Cyrus; and very troublesome and distressing to the Jews, under Cambyses and Ahasuerus.
(s) Vid. Bochart. Hierozoic. par. 1. l. 2. c. 7. col. 106, 107.
John Wesley
6:2 Red horses - Perhaps denoting bloody times, Rev_ 6:4. Black horses - Perhaps a time of mortality, and wasting diseases, Rev_ 6:5.
Robert Jamieson, A. R. Fausset and David Brown
6:2 red--implying carnage.
black--representing sorrow; also famine (Rev_ 6:5-6; compare Zech 1:8).
6:36:3: եւ ՚ի կառսն երրորդս ձի՛ք սպիտակք. եւ ՚ի կառսն չորրորդս ձի՛ք պէսպէս պիսակք։
3 երրորդ կառքին՝ սպիտակ ձիեր, եւ չորրորդ կառքին՝ պէսպէս, պուտաւոր ձիեր:
3 Երրորդ կառքին՝ ճերմակ ձիեր եւ չորրորդ կառքին՝ սպիտակ ու գորշագոյն ձիեր։
եւ ի կառսն երրորդս ձիք սպիտակք, եւ ի կառսն չորրորդս ձիք [57]պէսպէս պիսակք:

6:3: եւ ՚ի կառսն երրորդս ձի՛ք սպիտակք. եւ ՚ի կառսն չորրորդս ձի՛ք պէսպէս պիսակք։
3 երրորդ կառքին՝ սպիտակ ձիեր, եւ չորրորդ կառքին՝ պէսպէս, պուտաւոր ձիեր:
3 Երրորդ կառքին՝ ճերմակ ձիեր եւ չորրորդ կառքին՝ սպիտակ ու գորշագոյն ձիեր։
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6:36:3 в третьей колеснице кони белые, а в четвертой колеснице кони пегие, сильные.
6:3 καὶ και and; even ἐν εν in τῷ ο the ἅρματι αρμα chariot τῷ ο the τρίτῳ τριτος third ἵπποι ιππος horse λευκοί λευκος white καὶ και and; even ἐν εν in τῷ ο the ἅρματι αρμα chariot τῷ ο the τετάρτῳ τεταρτος fourth ἵπποι ιππος horse ποικίλοι ποικιλος various; varied ψαροί ψαρος dappled
6:3 וּ û וְ and בַ va בְּ in † הַ the מֶּרְכָּבָ֥ה mmerkāvˌā מֶרְכָּבָה chariot הַ ha הַ the שְּׁלִשִׁ֖ית ššᵊlišˌîṯ שְׁלִישִׁי third סוּסִ֣ים sûsˈîm סוּס horse לְבָנִ֑ים lᵊvānˈîm לָבָן white וּ û וְ and בַ va בְּ in † הַ the מֶּרְכָּבָה֙ mmerkāvˌā מֶרְכָּבָה chariot הָ hā הַ the רְבִעִ֔ית rᵊviʕˈîṯ רְבִיעִי fourth סוּסִ֥ים sûsˌîm סוּס horse בְּרֻדִּ֖ים bᵊruddˌîm בָּרֹד speckled אֲמֻצִּֽים׃ ʔᵃmuṣṣˈîm אָמֹץ piebald
6:3. et in quadriga tertia equi albi et in quadriga quarta equi varii fortesAnd in the third chariot white horses, and in the fourth chariot grisled horses, and strong ones.
3. and in the third chariot white horses; and in the fourth chariot grisled bay horses.
6:3. and in the third chariot were white horses, and in the fourth chariot were speckled horses, and they were strong.
6:3. And in the third chariot white horses; and in the fourth chariot grisled and bay horses.
And in the third chariot white horses; and in the fourth chariot grisled and bay horses:

6:3 в третьей колеснице кони белые, а в четвертой колеснице кони пегие, сильные.
6:3
καὶ και and; even
ἐν εν in
τῷ ο the
ἅρματι αρμα chariot
τῷ ο the
τρίτῳ τριτος third
ἵπποι ιππος horse
λευκοί λευκος white
καὶ και and; even
ἐν εν in
τῷ ο the
ἅρματι αρμα chariot
τῷ ο the
τετάρτῳ τεταρτος fourth
ἵπποι ιππος horse
ποικίλοι ποικιλος various; varied
ψαροί ψαρος dappled
6:3
וּ û וְ and
בַ va בְּ in
הַ the
מֶּרְכָּבָ֥ה mmerkāvˌā מֶרְכָּבָה chariot
הַ ha הַ the
שְּׁלִשִׁ֖ית ššᵊlišˌîṯ שְׁלִישִׁי third
סוּסִ֣ים sûsˈîm סוּס horse
לְבָנִ֑ים lᵊvānˈîm לָבָן white
וּ û וְ and
בַ va בְּ in
הַ the
מֶּרְכָּבָה֙ mmerkāvˌā מֶרְכָּבָה chariot
הָ הַ the
רְבִעִ֔ית rᵊviʕˈîṯ רְבִיעִי fourth
סוּסִ֥ים sûsˌîm סוּס horse
בְּרֻדִּ֖ים bᵊruddˌîm בָּרֹד speckled
אֲמֻצִּֽים׃ ʔᵃmuṣṣˈîm אָמֹץ piebald
6:3. et in quadriga tertia equi albi et in quadriga quarta equi varii fortes
And in the third chariot white horses, and in the fourth chariot grisled horses, and strong ones.
6:3. and in the third chariot were white horses, and in the fourth chariot were speckled horses, and they were strong.
6:3. And in the third chariot white horses; and in the fourth chariot grisled and bay horses.
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Adam Clarke: Commentary on the Bible - 1831
6:3: The third chariot white horses - The empire of the Greeks, founded by Alexander the Great, which destroyed the empire of the Persians.
The fourth chariot grisled and bay horses - That is party-coloured horses, or with horses, some grisled and some bay. The empire of the Romans or of the Greeks. The Greeks divided after the death of Alexander; one part pointing out the Lagidae, who attacked and subdued Egypt; and the other, the seleucidae, who subdued Syria under Seleucus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: white: Rev 6:2, Rev 19:11, Rev 20:11
grisled: Zac 6:6, Zac 6:7, Zac 1:8; Dan 2:33, Dan 2:40, Dan 2:41; Rev 6:8
bay: or, strong
Geneva 1599
6:3 And in the third chariot (e) white horses; and in the fourth chariot (f) spotted and bay horses.
(e) These represented their state under the Persians, who restored them to their liberty.
(f) Which signified that God would sometimes give his Church rest, and pour his plagues upon their enemies, as he did in destroying Nineveh and Babylon, and other of their enemies.
John Gill
6:3 And in the third chariot white horses,.... Which, as referring to Gospel preachers, may denote the purity of their lives and doctrines, and their conquests and victories over the souls of men by the ministry of the word; and, as applicable to angels, may express the purity of their nature and actions, the joyful messages they bring to the heirs of salvation, and their victories over the evil angels; but, as respecting the monarchies, point at the Grecians, and the conquests of Alexander, and his mildness and gentleness to the Jews: white horses were used in triumphs, in token of victory (t); see Rev_ 6:2 and they have been reckoned the swiftest in running; and by the "oneirocritics", to see them in a dream or vision is a good omen (u); and so it was accounted with the Jews (w); all which suits very well with Alexander, who was famous for his victories over many nations: and who, with great velocity, overran them, and as soon conquered them, and was kind and beneficent to the Jewish nation:
and in the fourth chariot grisled and bay horses: signifying either the diversity of gifts in the ministers of the Gospel; or the different employment and services of angels; or rather the Romans are meant, who were collected out of various nations, and consisted of different people, and had dvarious forms of government, and emperors of different dispositions to the Jews; and particularly as two colours are assigned to these, it may respect the division of their kingdom into Pagan and Papal, as is predicted in Dan 2:41. Kimchi thinks the "bay horses" design the kingdom of the Ishmaelites, or Turks, a strong and powerful people; as some think the word used signifies (x); rather the Goths and Vandals; see Zech 6:7. The word for "grisled" is by the Targum rendered "spotted" or "speckled"; and comes from one which signifies "hail"; and so denotes such coloured horses as are spotted with white spots, like hailstones (y), upon another colour, as black or red; and is by the Septuagint, and others, rendered "various" (z), of divers colours: and the other word for "bay" is rendered by them "starling coloured"; the colour of the starling, which is a black bird, with white spots; and so were a fit emblem of the Goths, Huns, &c. who were of various nations, and had various laws, customs, and usages; though some think by these two are meant the successors of Alexander, the Lagidae and the Seleucidae, put together, because of their intermarriages with one another, as well as succeeding Alexander: the former by the "grisled", who went and settled in the south country in Egypt, Zech 6:6 whose first king was Ptolemy Lagus, from whence is the name, and who is the king of the south in Dan 11:5 and the latter by the "bay" or "ash coloured", as the Targum; the kings of Syria hiding deep their counsels, as under ashes, particularly Antiochus, as Grotius observes; and sometimes making war on one nation, and sometimes on another; and both of them in their turns falling upon the Jews suddenly, and with great violence, like hailstones, and making sad devastations among them, reducing them to ashes; but then this sense shuts out the Romans, the fourth monarchy, from having any place in this vision, which cannot be admitted; since these four chariots answer to the four sorts of metal in Nebuchadnezzar's image, and to the four beasts in Daniel's vision. So the Jewish writers (a) say, the red horses are the kingdom of Babylon, which shed much blood in Israel; this is the head of gold: the black horses, the kingdom of the Persians and Medes, like to a bear, who made black the faces of Israel, by the decrees of Haman: the white horses, the kingdom of Grecia, who made white the faces of Israel by reproaches: the horses grisled and bay the fourth kingdom, which decreed various decrees, different from one another: and these four chariots went out from between two mountains, from between the kingdoms of Judah and Israel, which dwell between two countries, that beyond Jordan, and the land of Israel; and they went out between them, and carried them captive; and these kingdoms are called mountains of brass, because strong as brass, and hearkened not to the words of the prophets.
(t) Aurel. Victor de Viris Ilustrib. c. 26. in Furio Camillo, & Plutarchus in Camillo. (u) Bochart, ut supra, (Hierozoic par. 1. l. 2. c. 7.) col. 105, 106. (w) T. Bab. Sanhedrin, fol. 93. 1. (x) "fortes", V. L. Pagninus, Montanus, Drusius; "robusti", Piscator, Tarnovius, Gussetius, Stockius, p. 74. "validi", Burkius; so Kimchi; and the Jews in Pesikta apud Yalkut in loc. (y) "grandinate", Montanus, Cocceius, Burkius; "grandiue gut. tati", Junius & Tremellius, Piscator, Tarnovius, De Dieu, Pembellus. (z) Sept.; "varii", Pagninus. (a) In Pesikta Rabbati apud Yalkut in loc.
John Wesley
6:3 White horses - Signifying joyful and prosperous affairs, Zech 1:8. Grisled - A mixt state of affairs.
Robert Jamieson, A. R. Fausset and David Brown
6:3 white--implying joy and victory [CALVIN].
grizzled--piebald. Implying a mixed dispensation, partly prosperity, partly adversity. All four dispensations, though various in character to the Gentile nation, portended alike good to God's people.
bay--rather, "strong" or "fleet"; so Vulgate [GESENIUS]. The horses have this epithet, whose part it was to "walk to and fro through the earth" (Zech 6:7). However, the Septuagint and Chaldee agree with English Version in referring the Hebrew to color, not strength.
6:46:4: Պատասխանի ետու, եւ ասեմ ցհրեշտակն որ խօսէր յիս. Զի՞նչ են այդոքիկ տէր։
4 Ես հարցրի եւ ասացի Հրեշտակին, որ խօսում էր ինձ հետ. «Ի՞նչ են դրանք, Տէ՛ր»:
4 Ինծի հետ խօսող հրեշտակին ըսի. «Ասոնք ի՞նչ են, ո՛վ տէր իմ»։
Պատասխանի ետու եւ ասեմ ցհրեշտակն որ խօսէր յիս. Զի՞նչ են այդոքիկ, տէր:

6:4: Պատասխանի ետու, եւ ասեմ ցհրեշտակն որ խօսէր յիս. Զի՞նչ են այդոքիկ տէր։
4 Ես հարցրի եւ ասացի Հրեշտակին, որ խօսում էր ինձ հետ. «Ի՞նչ են դրանք, Տէ՛ր»:
4 Ինծի հետ խօսող հրեշտակին ըսի. «Ասոնք ի՞նչ են, ո՛վ տէր իմ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4 И, начав речь, я сказал Ангелу, говорившему со мною: что это, господин мой?
6:4 καὶ και and; even ἀπεκρίθην αποκρινομαι respond καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward τὸν ο the ἄγγελον αγγελος messenger τὸν ο the λαλοῦντα λαλεω talk; speak ἐν εν in ἐμοί εμοι me τί τις.1 who?; what? ἐστιν ειμι be ταῦτα ουτος this; he κύριε κυριος lord; master
6:4 וָ wā וְ and אַ֨עַן֙ ʔˈaʕan ענה answer וָֽ wˈā וְ and אֹמַ֔ר ʔōmˈar אמר say אֶל־ ʔel- אֶל to הַ ha הַ the מַּלְאָ֖ךְ mmalʔˌāḵ מַלְאָךְ messenger הַ ha הַ the דֹּבֵ֣ר ddōvˈēr דבר speak בִּ֑י bˈî בְּ in מָה־ mā- מָה what אֵ֖לֶּה ʔˌēlleh אֵלֶּה these אֲדֹנִֽי׃ ʔᵃḏōnˈî אָדֹון lord
6:4. et respondi et dixi ad angelum qui loquebatur in me quid sunt haec domine miAnd I answered, and said to the angel that spoke in me: What are these, my lord?
4. Then I answered and said unto the angel that talked with me, What are these, my lord?
6:4. And I responded and said to the angel who was speaking with me, “What are these, my lord?”
6:4. Then I answered and said unto the angel that talked with me, What [are] these, my lord?
Then I answered and said unto the angel that talked with me, What [are] these, my lord:

6:4 И, начав речь, я сказал Ангелу, говорившему со мною: что это, господин мой?
6:4
καὶ και and; even
ἀπεκρίθην αποκρινομαι respond
καὶ και and; even
εἶπα επω say; speak
πρὸς προς to; toward
τὸν ο the
ἄγγελον αγγελος messenger
τὸν ο the
λαλοῦντα λαλεω talk; speak
ἐν εν in
ἐμοί εμοι me
τί τις.1 who?; what?
ἐστιν ειμι be
ταῦτα ουτος this; he
κύριε κυριος lord; master
6:4
וָ וְ and
אַ֨עַן֙ ʔˈaʕan ענה answer
וָֽ wˈā וְ and
אֹמַ֔ר ʔōmˈar אמר say
אֶל־ ʔel- אֶל to
הַ ha הַ the
מַּלְאָ֖ךְ mmalʔˌāḵ מַלְאָךְ messenger
הַ ha הַ the
דֹּבֵ֣ר ddōvˈēr דבר speak
בִּ֑י bˈî בְּ in
מָה־ mā- מָה what
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
אֲדֹנִֽי׃ ʔᵃḏōnˈî אָדֹון lord
6:4. et respondi et dixi ad angelum qui loquebatur in me quid sunt haec domine mi
And I answered, and said to the angel that spoke in me: What are these, my lord?
6:4. And I responded and said to the angel who was speaking with me, “What are these, my lord?”
6:4. Then I answered and said unto the angel that talked with me, What [are] these, my lord?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. Содержание этого последнего видения стоит в близком соответствии с первым видением: там кони символических цветов, обошедшие всю землю с тем, чтобы узнать, в каком состоянии находятся царства и народы; здесь колесницы, запряженные конями тех же цветов и направляющиеся в различные страны земли для выполнения суда Божия над язычниками. Первую миссию выполняют кони (или всадники их); вторую могут выполнить вооруженные военные колесницы, поэтому только в последнем видении они и упомянуты. Прежде указывалось на угрожающие в неопределенно далеком будущем бедствия; а теперь исполнители воли Божией, названные в ст. 5: духами небесными, предстоящими пред Господом всей земли, - под образом боевых колесниц, уже несут бедствия войны, с ее последствиями, во все языческие страны. - Вместе с тем, восьмое видение не стоит и вне связи с непосредственно предшествующими ему видениями. В шестом и седьмом видениях изображено наказание грешников в св. земле и удаление нечестия в пределы язычества. Восьмое видение изображает суд Божий над всеми языческими народами за их безбожие и за нечестие, которому нашлось среди них место для долговременного пребывания. Этому суду подвергнутся все царства земли, во всех четырех странах света, на что указывает самое количество колесниц.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: unto: Zac 1:9, Zac 1:19-21, Zac 5:5, Zac 5:6, Zac 5:10
John Gill
6:4 Then I answered and said unto the angel that talked with me,.... After he had seen the chariots come out, and had observed the different colours of the horses in them:
what are these, my lord? that is, what do they signify? what is the meaning of this vision?
Robert Jamieson, A. R. Fausset and David Brown
6:4 The prophet humbly and teachably seeks instruction from God, and therefore seeks not in vain.
6:56:5: Պատասխանի ետ հրեշտակն՝ որ խօսէր յիս՝ եւ ասէ. Դոքա՛ են չորք հողմք երկնից, որ ելանեն կալ առաջի Տեառն ամենայն երկրի։
5 Հրեշտակը, որ խօսում էր ինձ հետ, պատասխան տուեց եւ ասաց. «Դրանք երկնքի չորս հողմերն են, որ ելնում են կանգնելու ամբողջ աշխարհի Տիրոջ առաջ»:
5 Հրեշտակը պատասխան տուաւ ու ինծի ըսաւ. «Ասոնք երկնքի չորս հովերուն հոգիներն են, որոնք բոլոր երկրի Տէրոջը առջեւ կայնելէն կու գան։
Պատասխանի ետ հրեշտակն որ խօսէր յիս` եւ ասէ. Դոքա են չորք [58]հողմք երկնից, որ ելանեն կալ`` առաջի Տեառն ամենայն երկրի:

6:5: Պատասխանի ետ հրեշտակն՝ որ խօսէր յիս՝ եւ ասէ. Դոքա՛ են չորք հողմք երկնից, որ ելանեն կալ առաջի Տեառն ամենայն երկրի։
5 Հրեշտակը, որ խօսում էր ինձ հետ, պատասխան տուեց եւ ասաց. «Դրանք երկնքի չորս հողմերն են, որ ելնում են կանգնելու ամբողջ աշխարհի Տիրոջ առաջ»:
5 Հրեշտակը պատասխան տուաւ ու ինծի ըսաւ. «Ասոնք երկնքի չորս հովերուն հոգիներն են, որոնք բոլոր երկրի Տէրոջը առջեւ կայնելէն կու գան։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5 И отвечал Ангел и сказал мне: это выходят четыре духа небесных, которые предстоят пред Господом всей земли.
6:5 καὶ και and; even ἀπεκρίθη αποκρινομαι respond ὁ ο the ἄγγελος αγγελος messenger ὁ ο the λαλῶν λαλεω talk; speak ἐν εν in ἐμοὶ εμοι me καὶ και and; even εἶπεν επω say; speak ταῦτά ουτος this; he ἐστιν ειμι be οἱ ο the τέσσαρες τεσσαρες four ἄνεμοι ανεμος gale τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐκπορεύονται εκπορευομαι emerge; travel out παραστῆναι παριστημι stand by; present τῷ ο the κυρίῳ κυριος lord; master πάσης πας all; every τῆς ο the γῆς γη earth; land
6:5 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer הַ ha הַ the מַּלְאָ֖ךְ mmalʔˌāḵ מַלְאָךְ messenger וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֑י ʔēlˈāy אֶל to אֵ֗לֶּה ʔˈēlleh אֵלֶּה these אַרְבַּע֙ ʔarbˌaʕ אַרְבַּע four רֻחֹ֣ות ruḥˈôṯ רוּחַ wind הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens יֹוצְאֹ֕ות yôṣᵊʔˈôṯ יצא go out מֵֽ mˈē מִן from הִתְיַצֵּ֖ב hiṯyaṣṣˌēv יצב stand עַל־ ʕal- עַל upon אֲדֹ֥ון ʔᵃḏˌôn אָדֹון lord כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:5. et respondit angelus et ait ad me isti sunt quattuor venti caeli qui egrediuntur ut stent coram Dominatore omnis terraeAnd the angel answered, and said to me: These are the four winds of the heaven, which go forth to stand before the Lord of all the earth.
5. And the angel answered and said unto me, These are the four winds of heaven, which go forth from standing before the Lord of all the earth.
6:5. And the angel answered and said to me, “These are the four winds of heaven, which go forth to stand in the presence of the Sovereign of all the earth.”
6:5. And the angel answered and said unto me, These [are] the four spirits of the heavens, which go forth from standing before the Lord of all the earth.
And the angel answered and said unto me, These [are] the four spirits of the heavens, which go forth from standing before the Lord of all the earth:

6:5 И отвечал Ангел и сказал мне: это выходят четыре духа небесных, которые предстоят пред Господом всей земли.
6:5
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
ο the
ἄγγελος αγγελος messenger
ο the
λαλῶν λαλεω talk; speak
ἐν εν in
ἐμοὶ εμοι me
καὶ και and; even
εἶπεν επω say; speak
ταῦτά ουτος this; he
ἐστιν ειμι be
οἱ ο the
τέσσαρες τεσσαρες four
ἄνεμοι ανεμος gale
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἐκπορεύονται εκπορευομαι emerge; travel out
παραστῆναι παριστημι stand by; present
τῷ ο the
κυρίῳ κυριος lord; master
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
6:5
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
הַ ha הַ the
מַּלְאָ֖ךְ mmalʔˌāḵ מַלְאָךְ messenger
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֑י ʔēlˈāy אֶל to
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
אַרְבַּע֙ ʔarbˌaʕ אַרְבַּע four
רֻחֹ֣ות ruḥˈôṯ רוּחַ wind
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
יֹוצְאֹ֕ות yôṣᵊʔˈôṯ יצא go out
מֵֽ mˈē מִן from
הִתְיַצֵּ֖ב hiṯyaṣṣˌēv יצב stand
עַל־ ʕal- עַל upon
אֲדֹ֥ון ʔᵃḏˌôn אָדֹון lord
כָּל־ kol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:5. et respondit angelus et ait ad me isti sunt quattuor venti caeli qui egrediuntur ut stent coram Dominatore omnis terrae
And the angel answered, and said to me: These are the four winds of the heaven, which go forth to stand before the Lord of all the earth.
6:5. And the angel answered and said to me, “These are the four winds of heaven, which go forth to stand in the presence of the Sovereign of all the earth.”
6:5. And the angel answered and said unto me, These [are] the four spirits of the heavens, which go forth from standing before the Lord of all the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:5: The four spirits of the heavens - Ministers of God's wrath against the sinful nations of the world.
Albert Barnes: Notes on the Bible - 1834
6:5: These are the four spirits of the heavens - They cannot be literal winds: for spirits, not winds, stand before God, as His servants, as in Job, "the sons of God came to present themselves before the Lord" (Job 1:6; Job 2:1. This they did, (Jerome), "for these four kingdoms did nothing without the will of God." Zechariah sums up in one, what former prophets had said separately of the Assyrian, the Babylonian, Egyptian, Persian. "O Assyria, the rod of Mine anger - I will send him against an ungodly nation, and against the people of My wrath I will give him a charge" Isa 10:5. "I will send and take all the families of the north, and Nebuchadrezzar, the king of Babylon, My servant, and will bring them against this land" Jer 25:9. "The Lord shall hiss for the fly, that is in the uttermost part of Egypt, and for the bee that is in the land of Assyria, and they shall come, and shall rest, all of them, in the desolate valleys" Isa 7:18-19. "I will call all the families of the kingdoms of the north, saith the Lord; and they shall come, and shall set every one his throne at the entering of the gates of Jerusalem" Jer 1:15. Whatever the human impulse or the human means, all stand before the Lord of the whole earth, ministering to His will whose are all things, the Judge of all, who withholdeth the chastisement till the iniquity is full, and then, through man's injustice, executes His own just judgment. Osorius: "He says that they went forth from where they had stood before the Lord of the whole earth, to show that their power had been obtained by the counsel of God, that they might serve His will. For no empire was ever set up on earth without the mind, counsel and power of God. He exalts the humble and obscure, He prostrates the lofty, who trust overmuch in themselves, arms one against the other, so that no fraud or pride shall be without punishment."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: These: Zac 1:10, Zac 1:11; Psa 68:17, Psa 104:3, Psa 104:4; Ezek. 1:5-28, Eze 10:9-19, Eze 11:22; Heb 1:7, Heb 1:14; Rev 14:6-13
spirits: or, winds, Kg1 19:11; Psa 148:8; Dan 7:2
go: Zac 4:10; Kg1 22:19; Ch2 18:18, Ch2 18:19; Job 1:6, Job 2:1, Job 2:2; Dan 7:10; Mat 18:10; Luk 1:19
the Lord: Zac 4:14; Isa 54:5
Geneva 1599
6:5 And the angel answered and said to me, These [are] the four (g) spirits of the heavens, which go forth from standing before the Lord of all the earth.
(g) Meaning, all the actions and motions of God's Spirit, whom according to his unchangeable counsel he causes to appear through all the world.
John Gill
6:5 And the angel answered and said unto me,.... In order to grant him his request, and explain the vision of the chariots:
these are the four spirits of the heavens; or, "the four winds of the heavens"; the apostles and ministers of the Gospel may be compared to "the winds", because their ministry is the ministration of the Spirit, which is like wind that blows invisibly, powerfully, and where it listeth; and because in and by it the Spirit breathes life and comfort into the souls of men; and because of the powerful efficacy and penetrating nature of the word preached by them, and their swiftness and readiness to do the will of God: angels are called "spirits" or "winds", Ps 104:3 they are created spirits, and so differ from God; are incorporeal ones, and so differ from men; and are immaterial and immortal, and so die not: they are spiritual subsistences, and spirits of the heavens, or heavenly spirits; heaven being the place of their abode and residence; and they may be compared to "winds", for their invisibility, wonderful penetration into places and things, their very great swiftness, and prodigious power and strength. The Targum paraphrases the words thus,
"these are the four kingdoms, which are as the winds of heaven;''
and so the same are signified by the four winds in Dan 7:2 to which they may be compared for their swift and forcible carrying all before them, and for their fickleness and changeableness; and to which, the several parts of the world, into which they went, agree:
which go forth, from standing before the Lord of all the earth: so the apostles of Christ, and ministers of the Gospel, stood before him in his eternal purposes and decrees from everlasting; and went forth, having their commission from him in time; and were sent by him into the several parts of the world he is the Lord of; and by whom they were filled with gifts, grace, and courage, fitting them for their work. Angels also stand before him, ministering unto him; always behold him; are in his presence, and enjoy his favour; and go forth from him, being sent forth by him on various accounts into all the parts of the world; which Jehovah is the Creator, Upholder, and Governor of: moreover, this is applicable to the four monarchies; these stood before the Lord in his vast and infinite mind; in the secret decrees of it, before the world was; and the sending and going forth of them from him show that they were powers ordained of God, who has the government of the whole world in his hands.
John Wesley
6:5 These are - The angels of heaven, who have a great share in the management of the affairs both of the church and states. Of the heavens - Which reside in heaven, 'till employed, go thence when employed, and having done their work, return thither. Standing - They stand as servants attending the command of their Lord.
Robert Jamieson, A. R. Fausset and David Brown
6:5 four spirits of the heavens--heavenly spirits who "stand before Jehovah" to receive God's commands (Zech 4:14; 3Kings 22:19; Job 2:1; Lk 1:19) in heaven (of which Zion is the counterpart on earth, see on Zech 6:1), and proceed with chariot speed (4Kings 6:17; Ps 68:17) to execute them on earth in its four various quarters (Ps 104:4; Heb 1:7, Heb 1:14) [PEMBELLUS]. Or, the secret impulses of God which emanate from His counsel and providence; the prophet implies that all the revolutions in the world are from the Spirit of God and are as it were, His messengers or spirits [CALVIN].
6:66:6: Յորում էին ձիքն սեաւք, ելանէին ընդ երկիր հիւսւսոյ. եւ սպիտակքն ելանէին զհետ նոցա. եւ պիսակքն ելանէին ընդ երկիր հարաւոյ[10827]. [10827] Ոմանք. Եւ աշխէաքն ելանէին ընդ երկիր հարաւոյ։ Եւ պիսակքն ելանէին, (7) հայէին շրջել։
6 Այն կառքը, որին սեւ ձիեր էին լծուած, գնում էր դէպի հիւսիսի երկիր, սպիտակ ձիերինը՝ նրա յետեւից,
6 Սեւ ձիերը, որ այս կառքին լծուած են, հիւսիսի երկիրը կ’ելլեն։ Ճերմակները դէպի արեւմուտք կ’ելլեն ու պիսակները դէպի հարաւային երկիրը կ’ելլեն»։
Յորում էին ձիքն սեաւք, ելանէին ընդ երկիր հիւսիսոյ, եւ սպիտակքն ելանէին զհետ նոցա, եւ [59]աշխէտքն ելանէին ընդ երկիր հարաւոյ:

6:6: Յորում էին ձիքն սեաւք, ելանէին ընդ երկիր հիւսւսոյ. եւ սպիտակքն ելանէին զհետ նոցա. եւ պիսակքն ելանէին ընդ երկիր հարաւոյ[10827].
[10827] Ոմանք. Եւ աշխէաքն ելանէին ընդ երկիր հարաւոյ։ Եւ պիսակքն ելանէին, (7) հայէին շրջել։
6 Այն կառքը, որին սեւ ձիեր էին լծուած, գնում էր դէպի հիւսիսի երկիր, սպիտակ ձիերինը՝ նրա յետեւից,
6 Սեւ ձիերը, որ այս կառքին լծուած են, հիւսիսի երկիրը կ’ելլեն։ Ճերմակները դէպի արեւմուտք կ’ելլեն ու պիսակները դէպի հարաւային երկիրը կ’ելլեն»։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6 Вороные кони там выходят к стране северной и белые идут за ними, а пегие идут к стране полуденной.
6:6 ἐν εν in ᾧ ος who; what ἦσαν ειμι be οἱ ο the ἵπποι ιππος horse οἱ ο the μέλανες μελας black ἐξεπορεύοντο εκπορευομαι emerge; travel out ἐπὶ επι in; on γῆν γη earth; land βορρᾶ βορρας north wind καὶ και and; even οἱ ο the λευκοὶ λευκος white ἐξεπορεύοντο εκπορευομαι emerge; travel out κατόπισθεν κατοπισθεν he; him καὶ και and; even οἱ ο the ποικίλοι ποικιλος various; varied ἐξεπορεύοντο εκπορευομαι emerge; travel out ἐπὶ επι in; on γῆν γη earth; land νότου νοτος south wind
6:6 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֞הּ bˈāh בְּ in הַ ha הַ the סּוּסִ֣ים ssûsˈîm סוּס horse הַ ha הַ the שְּׁחֹרִ֗ים ššᵊḥōrˈîm שָׁחֹר black יֹֽצְאִים֙ yˈōṣᵊʔîm יצא go out אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צָפֹ֔ון ṣāfˈôn צָפֹון north וְ wᵊ וְ and הַ ha הַ the לְּבָנִ֔ים llᵊvānˈîm לָבָן white יָצְא֖וּ yāṣᵊʔˌû יצא go out אֶל־ ʔel- אֶל to אַֽחֲרֵיהֶ֑ם ʔˈaḥᵃrêhˈem אַחַר after וְ wᵊ וְ and הַ֨ hˌa הַ the בְּרֻדִּ֔ים bbᵊruddˈîm בָּרֹד speckled יָצְא֖וּ yāṣᵊʔˌû יצא go out אֶל־ ʔel- אֶל to אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth הַ ha הַ the תֵּימָֽן׃ ttêmˈān תֵּימָן south
6:6. in quo erant equi nigri egrediebantur in terra aquilonis et albi egressi sunt post eos et varii egressi sunt ad terram austriThat in which were the black horses went forth into the land of the north, and the white went forth after them: and the grisled went forth to the land the south.
6. wherein are the black horses goeth forth toward the north country; and the white went forth after them; and the grisled went forth toward the south country.
6:6. The one with the black horses was departing into the land of the North, and the white went forth after them, and the speckled went forth towards the land of the South.
6:6. The black horses which [are] therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country.
The black horses which [are] therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country:

6:6 Вороные кони там выходят к стране северной и белые идут за ними, а пегие идут к стране полуденной.
6:6
ἐν εν in
ος who; what
ἦσαν ειμι be
οἱ ο the
ἵπποι ιππος horse
οἱ ο the
μέλανες μελας black
ἐξεπορεύοντο εκπορευομαι emerge; travel out
ἐπὶ επι in; on
γῆν γη earth; land
βορρᾶ βορρας north wind
καὶ και and; even
οἱ ο the
λευκοὶ λευκος white
ἐξεπορεύοντο εκπορευομαι emerge; travel out
κατόπισθεν κατοπισθεν he; him
καὶ και and; even
οἱ ο the
ποικίλοι ποικιλος various; varied
ἐξεπορεύοντο εκπορευομαι emerge; travel out
ἐπὶ επι in; on
γῆν γη earth; land
νότου νοτος south wind
6:6
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֞הּ bˈāh בְּ in
הַ ha הַ the
סּוּסִ֣ים ssûsˈîm סוּס horse
הַ ha הַ the
שְּׁחֹרִ֗ים ššᵊḥōrˈîm שָׁחֹר black
יֹֽצְאִים֙ yˈōṣᵊʔîm יצא go out
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צָפֹ֔ון ṣāfˈôn צָפֹון north
וְ wᵊ וְ and
הַ ha הַ the
לְּבָנִ֔ים llᵊvānˈîm לָבָן white
יָצְא֖וּ yāṣᵊʔˌû יצא go out
אֶל־ ʔel- אֶל to
אַֽחֲרֵיהֶ֑ם ʔˈaḥᵃrêhˈem אַחַר after
וְ wᵊ וְ and
הַ֨ hˌa הַ the
בְּרֻדִּ֔ים bbᵊruddˈîm בָּרֹד speckled
יָצְא֖וּ yāṣᵊʔˌû יצא go out
אֶל־ ʔel- אֶל to
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
הַ ha הַ the
תֵּימָֽן׃ ttêmˈān תֵּימָן south
6:6. in quo erant equi nigri egrediebantur in terra aquilonis et albi egressi sunt post eos et varii egressi sunt ad terram austri
That in which were the black horses went forth into the land of the north, and the white went forth after them: and the grisled went forth to the land the south.
6:6. The one with the black horses was departing into the land of the North, and the white went forth after them, and the speckled went forth towards the land of the South.
6:6. The black horses which [are] therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Восьмое видение имеет близкое сходство и со вторым видением. Там четыре рога и четверо рабочих обозначают языческие державы всех стран света и поражающие их бедствия. Здесь частнее указываются страна северная, под которою принято разуметь Вавилон, и южная, представляющая Египет, по выражению Корниля, "Египет - Вавилон всегда являются четою враждебных Иегове держав" (S. 167:, Kohl. Sach. 1-8, ss. 185, 187:-188); но и другие страны не оставлены без посещения исполнителей гнева Божия (ст. 7).
Adam Clarke: Commentary on the Bible - 1831
6:6: The black horses - This refers to the second chariot; of the first the angel makes no mention, because the empire designed by it had ceased to exist. This had red horses, to show the cruelty of the Chaldeans towards the Jews, and the carnage they committed in the land of Judea.
The black - Cyrus, at the head of the Persians and Medes, bringing devastation and death among the Chaldeans, called the north in many parts of Scripture.
The white - Alexander, who was splendid in his victories, and mild towards all that he conquered.
The grisled - The Lagidae or Ptolemies, who founded an empire in Egypt; of these some were good, some bad, some despotic, some moderate, some cruel, and some mild, represented by the party-coloured horses.
Albert Barnes: Notes on the Bible - 1834
6:6: The black horses which are therein go forth - Literally, "That chariot wherein the black horses are, these go forth." Jerome: "Most suitably is the first chariot, wherein the red homes were, passed over, and what the second, third, fourth did is described. For when the prophet related this, the Babylonian empire had passed, and the power of the Medes possessed all Asia." Red, as the color of blood, represented Babylon as sanguinary; as it is said in the Rev_elation, "There went out another horse, red, and power was given to him that sat thereon, to take peace from the earth, and that they should kill one another, and there was given him a sharp sword" Rev 6:4. "The black" were to go forth to the north country, the ancient title of Babylon. For Babylon, though taken, was far from being broken. They had probably been betrayed through the weakness of their king's. Their resistance, in the first carefully prepared (Herodotus, iii. 150) Rev_olt against Darius, was more courageous than that against Cyrus: and more desperate .
Since probably more Jews remained in it, than returned to their own country, what was to befall it had a special interest for them. They had already been warned in the third vision Zac 2:7 to escape from it. The color black doubtless symbolizes the heavy lot, inflicted by the Medo-Persians; as in the Rev_elation it is said, "the sun became black as sackcloth of hair" Rev 6:12; and to the beast in Daniel's vision which corresponded with it, it was said, "Arise, devour much flesh" Dan 7:5; and in the Rev_elation, "he that sat on the black horse" Rev 6:5-6 was the angel charged with the infliction of famine. Of the Medes, Isaiah had said, "I will stir up the Medes against them (Babylon), which shall not regard silver; and gold, they shall not delight in it. Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children" Isa 13:17-18.
The white went forth after them - For the Greek empire occupied the same portion of the earth as the Persian. White is a symbol of joy, gladness Ecc 9:8, victory Rev 6:2, perhaps also, from its relation to light, of acute intelligence. It may relate too to the benevolence of Alexander to the Jewish nation. "Alexander used such clemency to the conquered, that it seemed as though he might be called rather the founder than the destroyer of the nations whom he subdued."
And the grizzled - The Romans in their mingled character, so prominent in the fourth empire of Daniel, "go forth" Dan 2:41-43 to the south country, that is, Egypt; as Daniel speaks of "the ships of Chittim" Dan 11:30 and the intervention of the Romans first in regard to the expulsion of Antiochus Epiphanes from Egypt; in Egypt also, the last enduring kingdom of any successor of Alexander, that of the Ptolemies, expired. "30 years afterward, the Son of God was to bring light to the earth. The prophet so interweaves the prediction, that from the series of the four kingdoms it is brought to the Birth of the Eternal King" .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: the north: Jer 1:14, Jer 1:15, Jer 4:6, Jer 6:1, Jer 25:9, Jer 46:10, Jer 51:48; Eze 1:4
go forth after: Dan 7:5, Dan 7:6, Dan 11:3, Dan 11:4
toward: Dan 11:5, Dan 11:6, Dan 11:9, Dan 11:40
Geneva 1599
6:6 The black horses which [are] in it go forth into the north country; and the white go forth after them; and the spotted go forth toward the (h) south country.
(h) That is, towards Egypt, and other countries there about.
John Gill
6:6 The black horses which are therein,.... Which were in the second chariot: no further mention is made of the red horses in the first chariot, because the kingdom of the Chaldeans was now extinct: these design the Medes and Persians:
go forth into the north country: into the country of Babylon or Chaldea, which lay north of Judea; see Jer 1:13 and other places; these went to Babylon, took that, and seized on the empire, and delivered the Jews, who were captives there:
and the white go forth after them; the Grecians under Alexander, who went after the Medes and Persians into the same country, and fought Darius the Persian, and conquered him:
and the grisled go forth toward the south country; the Romans under Julius Caesar, Augustus, and others before them, who went into Egypt, which lay south of Judea, Dan 11:5 and conquered that, and other nations, and set up the fourth kingdom or monarchy.
John Wesley
6:6 The black horses - The angels signified by the black horses are the executioners of God's just displeasure. Therein - In the second chariot. The north - country - Babylon. The grisled - The angels signified by these, managed the Roman power, which was sometimes favourable, sometimes fierce and severe, to those they had to do with. The south - country - Egypt and Arabia, which lay south of Judea. It may perhaps point at their invading Africa too, whose punishments were mixed, with kindness and mercy more than the punishments of Babylon were.
Robert Jamieson, A. R. Fausset and David Brown
6:6 north country--Babylon (see on Jer 1:14). The north is the quarter specified in particular whence Judah and Israel are hereafter to return to their own land (Zech 2:6; Jer 3:18). "The black horses" go to Babylon, primarily to represent the awful desolation with which Darius visited it in the fifth year of his reign (two years after this prophecy) for revolting [HENDERSON]. The "white" go after the "black" horses to the same country; two sets being sent to it because of its greater cruelty and guilt in respect to Judea. The white represent Darius triumphant subjugation of it [MOORE]. Rather, I think, the white are sent to victoriously subdue Medo-Persia, the second world kingdom, lying in the same quarter as Babylon, namely, north.
grizzled . . . toward the south--that is, to Egypt, the other great foe of God's people. It, being a part of the GrÃ&brvbr;co-Macedonian kingdom, stands for the whole of it, the third world kingdom.
6:76:7: եւ հայէին շրջել ընդ ամենայն երկիր. եւ ասէ. Գնացէ՛ք եւ շրջեցարո՛ւք ընդ երկիր։ Եւ շրջեցան ընդ երկիր։
7 աշխէտ ձիերինը գնում էր դէպի հարաւի երկիր, իսկ պուտաւոր ձիերինը ելնում ու ձգտում էր շրջել ամբողջ երկրում: Եւ Տէրն ասաց. «Գնացէ՛ք եւ շրջեցէ՛ք երկրով մէկ»: Եւ նրանք շրջեցին երկրով մէկ:
7 Երբ երիվարները եկան, անհամբերութեամբ կ’ուզէին երթալ եւ երկրի վրայ պտըտիլ։ Անիկա ըսաւ. «Գացէ՛ք, երկրի վրայ պտըտեցէ՛ք»։ Անոնք երկրի վրայ պտըտեցան։
եւ [60]պիսակքն ելանէին հայէին շրջել ընդ ամենայն`` երկիր. եւ ասէ. Գնացէք եւ շրջեցարուք ընդ երկիր: Եւ շրջեցան ընդ երկիր:

6:7: եւ հայէին շրջել ընդ ամենայն երկիր. եւ ասէ. Գնացէ՛ք եւ շրջեցարո՛ւք ընդ երկիր։ Եւ շրջեցան ընդ երկիր։
7 աշխէտ ձիերինը գնում էր դէպի հարաւի երկիր, իսկ պուտաւոր ձիերինը ելնում ու ձգտում էր շրջել ամբողջ երկրում: Եւ Տէրն ասաց. «Գնացէ՛ք եւ շրջեցէ՛ք երկրով մէկ»: Եւ նրանք շրջեցին երկրով մէկ:
7 Երբ երիվարները եկան, անհամբերութեամբ կ’ուզէին երթալ եւ երկրի վրայ պտըտիլ։ Անիկա ըսաւ. «Գացէ՛ք, երկրի վրայ պտըտեցէ՛ք»։ Անոնք երկրի վրայ պտըտեցան։
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7 И сильные вышли и стремились идти, чтобы пройти землю; и он сказал: идите, пройдите землю, и они прошли землю.
6:7 καὶ και and; even οἱ ο the ψαροὶ ψαρος emerge; travel out καὶ και and; even ἐπέβλεπον επιβλεπω look on τοῦ ο the πορεύεσθαι πορευομαι travel; go τοῦ ο the περιοδεῦσαι περιοδευω the γῆν γη earth; land καὶ και and; even εἶπεν επω say; speak πορεύεσθε πορευομαι travel; go καὶ και and; even περιοδεύσατε περιοδευω the γῆν γη earth; land καὶ και and; even περιώδευσαν περιοδευω the γῆν γη earth; land
6:7 וְ wᵊ וְ and הָ hā הַ the אֲמֻצִּ֣ים ʔᵃmuṣṣˈîm אָמֹץ piebald יָצְא֗וּ yāṣᵊʔˈû יצא go out וַ wa וְ and יְבַקְשׁוּ֙ yᵊvaqšˌû בקשׁ seek לָ lā לְ to לֶ֨כֶת֙ lˈeḵeṯ הלך walk לְ lᵊ לְ to הִתְהַלֵּ֣ך hiṯhallˈēḵ הלך walk בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לְכ֖וּ lᵊḵˌû הלך walk הִתְהַלְּכ֣וּ hiṯhallᵊḵˈû הלך walk בָ vā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and תִּתְהַלַּ֖כְנָה ttiṯhallˌaḵnā הלך walk בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:7. qui autem erant robustissimi exierunt et quaerebant ire et discurrere per omnem terram et dixit ite perambulate terram et perambulaverunt terramAnd they that were most strong, went out, and sought to go, and to run to and fro through all the earth. And he said: Go, walk throughout the earth: and they walked throughout the earth.
7. And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth.
6:7. Yet those who were the most strong, went out, and sought to go and to roam quickly through all the earth. And he said, “Go, walk throughout the earth.” And they walked throughout the earth.
6:7. And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth.
And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth:

6:7 И сильные вышли и стремились идти, чтобы пройти землю; и он сказал: идите, пройдите землю, и они прошли землю.
6:7
καὶ και and; even
οἱ ο the
ψαροὶ ψαρος emerge; travel out
καὶ και and; even
ἐπέβλεπον επιβλεπω look on
τοῦ ο the
πορεύεσθαι πορευομαι travel; go
τοῦ ο the
περιοδεῦσαι περιοδευω the
γῆν γη earth; land
καὶ και and; even
εἶπεν επω say; speak
πορεύεσθε πορευομαι travel; go
καὶ και and; even
περιοδεύσατε περιοδευω the
γῆν γη earth; land
καὶ και and; even
περιώδευσαν περιοδευω the
γῆν γη earth; land
6:7
וְ wᵊ וְ and
הָ הַ the
אֲמֻצִּ֣ים ʔᵃmuṣṣˈîm אָמֹץ piebald
יָצְא֗וּ yāṣᵊʔˈû יצא go out
וַ wa וְ and
יְבַקְשׁוּ֙ yᵊvaqšˌû בקשׁ seek
לָ לְ to
לֶ֨כֶת֙ lˈeḵeṯ הלך walk
לְ lᵊ לְ to
הִתְהַלֵּ֣ך hiṯhallˈēḵ הלך walk
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לְכ֖וּ lᵊḵˌû הלך walk
הִתְהַלְּכ֣וּ hiṯhallᵊḵˈû הלך walk
בָ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
תִּתְהַלַּ֖כְנָה ttiṯhallˌaḵnā הלך walk
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:7. qui autem erant robustissimi exierunt et quaerebant ire et discurrere per omnem terram et dixit ite perambulate terram et perambulaverunt terram
And they that were most strong, went out, and sought to go, and to run to and fro through all the earth. And he said: Go, walk throughout the earth: and they walked throughout the earth.
6:7. Yet those who were the most strong, went out, and sought to go and to roam quickly through all the earth. And he said, “Go, walk throughout the earth.” And they walked throughout the earth.
6:7. And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:7: And the bay went forth - The Seleucidae, who conquered Syria and the upper provinces, and who wished to extend their conquests, and "sought to go, that they might walk to and fro throughout the earth," were of unbounded ambition, and sought universal empire; such as Antiochus the Great. "So they walked to and fro," did extend their conquests; and harassed many countries by their vexatious and almost continual wars. Some think the Romans are meant, who carried their conquests hither and thither, just as the Divine providence permitted them.
Albert Barnes: Notes on the Bible - 1834
6:7: And the strong went forth and sought to go, that they might walk to and fro through the earth - The mention of their strength corresponds to the extent of the power and commission, for which they asked, to go to and fro, up and down, at their will, unhindered, through the whole earth. The Babylonian empire held Egypt only out of Asia; the Persian was conquered in its efforts against Europe, in Greece; Alexander's was like a meteor, gleaming but breaking into the four: the Roman combined East and West and within large limits tranquilly.
And he said go, walk to and fro in the earth - He commanded, and they, which were before withheld, went, "and they walked to and fro on the earth," ordering all things at their will, under the Providence of God, whereby He gave free access to the Gospel in all their wide empire. The Greek empire being extinguished, the Romans no longer went into any given country, but superintended and governed all human things in (it is the language of the New Testament) "all the world." Cyril: "These same, the dappled and ashen-grey horses were commanded to traverse the earth, and they did traverse it; for they mastered all under heaven, and ruled the whole earth, God consenting and arraying those who swayed the Roman might with this brilliant glory. For, as God, He knew beforehand the greatness of their future piety."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: the bay: Zac 1:10; Gen 13:17; Ch2 16:9; Job 1:6, Job 1:7, Job 2:1, Job 2:2; Dan 7:19, Dan 7:24
Geneva 1599
6:7 And the (i) bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Go from here, walk to and fro through the earth. So they walked to and fro through the earth.
(i) That is, those of different colours, which ask permission, to signify that Satan has no power to hurt or afflict, until God gives it to him; (Job 1:12).
John Gill
6:7 And the bay went forth, and sought to go,.... Without leave: these design either the Romans; or, since distinct from the grisled, the Huns, Goths, and Vandals; who sought to go out of their own places into other countries: and were desirous
that they might walk to and fro through the earth: without control; overrunning as they, did the Roman empire, and set up ten kingdoms in it; unless this is to be understood of the land of Judea only, through which the Romans walked to and fro at pleasure, and subdued it:
and he said; that is, the Lord of the whole earth, before whom they stood:
Get ye hence, walk to and fro through the earth; as being filled with indignation at them, and yet suffered them to have their will; and so Kimchi interprets the phrase,
"he gave them power to go and subdue lands;''
and to the same purpose Jarchi,
"he gave them power to rule with great authority; and this is the kingdom of Edom or Rome:''
So they walked to and fro through the earth; either the land of Judea, as the Romans did, and made it a Roman province; and these may represent Rome Papal, set up and supported by the above people, even the beast of Rome, which has reigned over the kings of the earth, to whom the ten kings gave their kingdom and power.
John Wesley
6:7 Sought to go - Waited for a commission. He said - Christ who hath all power in heaven and on earth. Through the earth - Thro' the rest of the kingdoms of the world remote from Judea, but not remote from God's wise and sovereign providence.
Robert Jamieson, A. R. Fausset and David Brown
6:7 bay--rather, the "fleet" (or "strong"). As the "red" are not otherwise mentioned, the epithet "fleet" (as the Hebrew for "bay" ought to be translated) in Zech 6:3 seems to apply to all four, and here especially to the "red." Their office is to complete hereafter the work already in part executed by the previous three who have stilled Babylon, Medo-Persia, and GrÃ&brvbr;co-Macedonia; namely, to punish finally the last great foe of Israel, the final form assumed by the fourth world kingdom, Rome, which is to continue down to the second advent of Christ. Hence they "walk to and fro through the earth," counterworking Satan's "going to and fro in the earth" (Job 1:7; Th2 2:8-9; Ti1 4:1), in connection with the last awful development of the fourth world kingdom. Their "fleetness" is needed to counteract his restless activity; their red color implies the final great carnage (Eze. 39:1-29; Rev_ 19:17-18, Rev_ 19:21).
6:86:8: Եւ աղաղակեաց՝ եւ ասէ ցիս. Ահա որ ելանեն ընդ երկիր հիւսւսոյ, հանգուցին զսրտմտութիւն իմ յերկրին հիւսւսոյ[10828]։[10828] Ոմանք. Զսրտմտութիւն իմ յերկիր հիւս՛՛։
8 Տէրը ձայն տուեց եւ ասաց ինձ. «Ահա, նրանք, որ գնում են դէպի հիւսիսի երկիր, հանգցրին իմ բարկութիւնը հիւսիսի երկրի նկատմամբ»:
8 Անիկա ինծի աղաղակեց. «Նայէ՛, հիւսիսի երկիրը ելլողները իմ հոգիս հիւսիսային երկրին մէջ հանգչեցուցին»։
Եւ աղաղակեաց եւ ասէ ցիս. Ահա որ ելանեն ընդ երկիր հիւսիսոյ, հանգուցին [61]զսրտմտութիւն իմ յերկրին հիւսիսոյ:

6:8: Եւ աղաղակեաց՝ եւ ասէ ցիս. Ահա որ ելանեն ընդ երկիր հիւսւսոյ, հանգուցին զսրտմտութիւն իմ յերկրին հիւսւսոյ[10828]։
[10828] Ոմանք. Զսրտմտութիւն իմ յերկիր հիւս՛՛։
8 Տէրը ձայն տուեց եւ ասաց ինձ. «Ահա, նրանք, որ գնում են դէպի հիւսիսի երկիր, հանգցրին իմ բարկութիւնը հիւսիսի երկրի նկատմամբ»:
8 Անիկա ինծի աղաղակեց. «Նայէ՛, հիւսիսի երկիրը ելլողները իմ հոգիս հիւսիսային երկրին մէջ հանգչեցուցին»։
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8 Тогда позвал он меня и сказал мне так: смотри, вышедшие в землю северную успокоили дух Мой на земле северной.
6:8 καὶ και and; even ἀνεβόησεν αναβοαω scream out καὶ και and; even ἐλάλησεν λαλεω talk; speak πρός προς to; toward με με me λέγων λεγω tell; declare ἰδοὺ ιδου see!; here I am οἱ ο the ἐκπορευόμενοι εκπορευομαι emerge; travel out ἐπὶ επι in; on γῆν γη earth; land βορρᾶ βορρας north wind ἀνέπαυσαν αναπαυω have respite; give relief τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine ἐν εν in γῇ γη earth; land βορρᾶ βορρας north wind
6:8 וַ wa וְ and יַּזְעֵ֣ק yyazʕˈēq זעק cry אֹתִ֔י ʔōṯˈî אֵת [object marker] וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak אֵלַ֖י ʔēlˌay אֶל to לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say רְאֵ֗ה rᵊʔˈē ראה see הַ ha הַ the יֹּֽוצְאִים֙ yyˈôṣᵊʔîm יצא go out אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צָפֹ֔ון ṣāfˈôn צָפֹון north הֵנִ֥יחוּ hēnˌîḥû נוח settle אֶת־ ʔeṯ- אֵת [object marker] רוּחִ֖י rûḥˌî רוּחַ wind בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth צָפֹֽון׃ ס ṣāfˈôn . s צָפֹון north
6:8. et vocavit me et locutus est ad me dicens ecce qui egrediuntur in terram aquilonis requiescere fecerunt spiritum meum in terra aquilonisAnd he called me, and spoke to me, saying: Behold they that go forth into the land of the north, have quieted my spirit in the land of the north.
8. Then cried he upon me, and spake unto me, saying, Behold, they that go toward the north country have quieted my spirit in the north country.
6:8. And he called me and spoke with me, saying, “Behold, those who go forth to the land of the North, have quieted my spirit in the land of the North.”
6:8. Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.
Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country:

6:8 Тогда позвал он меня и сказал мне так: смотри, вышедшие в землю северную успокоили дух Мой на земле северной.
6:8
καὶ και and; even
ἀνεβόησεν αναβοαω scream out
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρός προς to; toward
με με me
λέγων λεγω tell; declare
ἰδοὺ ιδου see!; here I am
οἱ ο the
ἐκπορευόμενοι εκπορευομαι emerge; travel out
ἐπὶ επι in; on
γῆν γη earth; land
βορρᾶ βορρας north wind
ἀνέπαυσαν αναπαυω have respite; give relief
τὸν ο the
θυμόν θυμος provocation; temper
μου μου of me; mine
ἐν εν in
γῇ γη earth; land
βορρᾶ βορρας north wind
6:8
וַ wa וְ and
יַּזְעֵ֣ק yyazʕˈēq זעק cry
אֹתִ֔י ʔōṯˈî אֵת [object marker]
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
אֵלַ֖י ʔēlˌay אֶל to
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
רְאֵ֗ה rᵊʔˈē ראה see
הַ ha הַ the
יֹּֽוצְאִים֙ yyˈôṣᵊʔîm יצא go out
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צָפֹ֔ון ṣāfˈôn צָפֹון north
הֵנִ֥יחוּ hēnˌîḥû נוח settle
אֶת־ ʔeṯ- אֵת [object marker]
רוּחִ֖י rûḥˌî רוּחַ wind
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
צָפֹֽון׃ ס ṣāfˈôn . s צָפֹון north
6:8. et vocavit me et locutus est ad me dicens ecce qui egrediuntur in terram aquilonis requiescere fecerunt spiritum meum in terra aquilonis
And he called me, and spoke to me, saying: Behold they that go forth into the land of the north, have quieted my spirit in the land of the north.
6:8. And he called me and spoke with me, saying, “Behold, those who go forth to the land of the North, have quieted my spirit in the land of the North.”
6:8. Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Наказание, постигающее Вавилон, как видно, всего более соответствовало намерениям Божиим; враги народа Божия, претерпевшего от них великие, не преданные еще забвению бедствия, заслуживают и гнев Божий в сильнейшей степени.
Adam Clarke: Commentary on the Bible - 1831
6:8: Have quieted my spirit in the north country - They have fulfilled my judgments on Assyria and Chaldea. Nabopolassar and Cyrus first, against the Assyrians and Chaldeans; and Alexander next, against the Persians. On this vision Abp. Newcome remarks: -
The black horses seem to denote the Persian empire; which, by subduing the Chaldeans, and being about to inflict a second heavy chastisement on Babylon, quieted God's spirit with respect to Chaldea; a country always spoken of as lying to the north of the Jews.
The white horses seem to be the Macedonian empire; which, like the Persian, overcame Chaldea.
The spotted bay horses seem to be the Roman empire. This description suits it because it was governed by kings, consuls, dictators, and emperors. It penetrated southward to Egypt and Africa. The Roman empire is mentioned twice, Zac 6:6, Zac 6:7, under each epithet given it, Zac 6:3.
Albert Barnes: Notes on the Bible - 1834
6:8: Then God, or the Angel of the Lord - who speaks of what belonged to God alone, "called me" (probably "loudly" Jdg 4:10, Jdg 4:13; Sa2 20:4-5), so as to command his attention to this which most immediately concerned his people.
These have quieted My spirit in the north country - Or rather, "have made My anger to rest" on, that is, have carried it thither and deposited it there, made it to rest upon them, as its abode, as John saith of the unbelieving, "The wrath of God abideth on him" Joh 3:36. Babylon had been the final antagonist and subduer of the people of God. It had at the outset destroyed the temple of God, and carried off its vessels to adorn idol-temples. Its empire closed on that night when it triumphed over God , using the vessels dedicated to Him, to the glorifying of their idols. "In that night was Belshazzar the king of the Chaldaeans slain." This final execution of God's anger upon that their destroyer was the earnest of the rest to them; and in this the visions pause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: quieted: Zac 1:15; Jdg 8:3, Jdg 15:7; Ecc 10:4; Isa 1:24, Isa 18:3, Isa 18:4, Isa 42:13-15, Isa 48:14; Isa 51:22, Isa 51:23; Jer 51:48, Jer 51:49; Eze 5:13, Eze 16:42, Eze 16:63; Rev 18:21, Rev 18:22
Geneva 1599
6:8 Then he cried upon me, and spoke to me, saying, Behold, these that go toward the north country have quieted my (k) spirit in the north country.
(k) By punishing the Chaldeans my anger ceased, and you were delivered.
John Gill
6:8 Then cried he upon me, and spake unto me, saying,.... That is, the Lord of the whole earth spoke to the prophet with a loud voice, and uttered the following words:
Behold, these that go toward the north country; meaning the Medes and Persians, which went towards Babylon:
have quieted my spirit in the north country; by executing the judgments of God upon the Chaldeans, and by helping, favouring, and delivering the people of the Jews; which were very agreeable to the will of God, and well pleasing in his sight, signified by the quieting or refreshing his Spirit.
John Wesley
6:8 Cried he - Christ spake aloud, and called to him. Quieted my spirit - By doing what I appointed them in revenge of my peoples injuries, and by bringing my people back into Canaan.
Robert Jamieson, A. R. Fausset and David Brown
6:8 north . . . quieted . . . my spirit--that is, caused My anger to rest (Judg 8:3, Margin; Eccles 10:4; Ezek 5:13; Ezek 16:42). Babylon alone of the four great world kingdoms had in Zechariah's time been finally punished; therefore, in its case alone does God now say His anger is satisfied; the others had as yet to expiate their sin; the fourth has still to do so.
The double crown is placed on Joshua's head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah. Compare Heb 6:20; Heb. 7:1-21, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.
6:96:9: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ.
9 Տիրոջ խօսքը հասաւ ինձ եւ ասաց. «Դու ինձ համար կը վերցնես գերութեան մէջ գտնուող այդ իշխաններից, պիտանի մարդկանցից եւ գիտուններից
9 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. «Գերութենէ դարձողներէն,
Եւ եղեւ բան Տեառն առ իս, եւ ասէ:

6:9: Եւ եղեւ բան Տեառն առ իս՝ եւ ասէ.
9 Տիրոջ խօսքը հասաւ ինձ եւ ասաց. «Դու ինձ համար կը վերցնես գերութեան մէջ գտնուող այդ իշխաններից, պիտանի մարդկանցից եւ գիտուններից
9 Դարձեալ Տէրոջը խօսքը ինծի եղաւ՝ ըսելով. «Գերութենէ դարձողներէն,
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9 И было слово Господне ко мне:
6:9 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρός προς to; toward με με me λέγων λεγω tell; declare
6:9 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
6:9. et factum est verbum Domini ad me dicensAnd the word of the Lord came to me, saying:
9. And the word of the LORD came unto me, saying,
6:9. And the word of the Lord came to me, saying:
6:9. And the word of the LORD came unto me, saying,
And the word of the LORD came unto me, saying:

6:9 И было слово Господне ко мне:
6:9
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρός προς to; toward
με με me
λέγων λεγω tell; declare
6:9
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
6:9. et factum est verbum Domini ad me dicens
And the word of the Lord came to me, saying:
6:9. And the word of the Lord came to me, saying:
6:9. And the word of the LORD came unto me, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10. Содержание второй половины главы шестой, далеко не всеми толкователями понимаемо одинаково, таково: оставшиеся в Вавилоне евреи, желая прийти на помощь своим возвратившимся в Иерусалим соотечественникам в деле восстановления храма, отправили строителям с избранными представителями вавилонских жителей из евреев золота и серебра. Пророк получает повеление от Господа - в тот же день, как придут в Иерусалим вавилонские послы, отправиться в дом некоего Иосии, где они остановятся.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 And the word of the LORD came unto me, saying, 10 Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah; 11 Then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest; 12 And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD: 13 Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. 14 And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD. 15 And they that are far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the LORD your God.
God did not only at sundry times, but in divers manners, speak in time past by the prophets to his church. In the former part of this chapter he spoke by a vision, which only the prophet himself saw; here, in this latter part, he speaks by a sign, or type, which many saw, and which, as it was explained, was an illustrious prediction of the Messiah as the priest and king of his church. Here is,
I. The significant ceremony which God appointed, and that was the coronation of Joshua the high priest, v. 10, 11. It is observable that there should be two eminent types of Christ in the Old Testament that were both named Joshua (the same name with Jesus, and by the LXX., and in the New Testament, rendered Jesus, Acts vii. 45)-- Joshua the chief captain, a type of Christ the captain of our salvation, and Joshua the chief priest, a type of Christ the high priest of our profession, and both in their day saviours and leaders into Canaan. And this is peculiar to Joshua the high priest, that here was something done to him by the divine appointment on purpose that he might be a type of Christ, a priest after the order of Melchizedek, who was both a king and a priest. Joshua was far from being ambitious of a crown, and the people of having a crowned head over them; but the prophet, to the great surprise of both, is ordered to crown Joshua as if he had been a king. And, as Zerubbabel's prudence and piety kept this from being any affront to him (as the setting up of a rival with him), so God's providence kept the kings of Persia from taking umbrage at it, as raising a rebellion against them. In doing what we are sure is God's pleasure, as this was, we may well venture men's displeasure. 1. Here were some Jews come from Babylon that brought an offering to the house of God, some of the captivity, here named to their honour, that came from Babylon on a visit to Jerusalem. They ought to have bidden a final farewell to Babylon, and to have come and settled with their brethren in their own land, and for their remissness and indifference in not doing so they thought to atone by this visit. Perhaps they came as ambassadors from the body of the Jews that were in Babylon, who lived there in ease and fulness; and, hearing that the building of the temple went on slowly for want of money, they sent them with an offering of gold and silver for the service of the house of God. Note, Those that by reason of distance, or otherwise, cannot forward a good work by their persons, must, as they are able, forward it by their purses; if some find hands, let others fill them. 2. Time and place are appointed for the prophet to meet them. They thought to bring their present to the priest, God's ordinary minister; but God has a prophet, an extraordinary one, ready to receive them and it, which would be an encouragement to them, who, in their captivity, had so often complained, We see not our signs, there is no more any prophet, and would invite them and others to re-settle in their own land, which then began to look like itself, like a holy land, when the Spirit of prophecy was revived in it. Zechariah was ordered to give them the meeting the same day they came (for when they had arrived they would lose no time, but present their offering immediately), and to bid them welcome, assuring them that God now accepted their gifts. He was to meet them in the house of Josiah, the son of Zephaniah, who probably was receiver-general for the temple, and kept the treasures of it. They brought their gold and silver, to be employed about the temple, but God ordered it to be used in honour of One greater than the temple, Matt. xii. 6. 3. Crowns are to be made, and put upon the head of Joshua, v. 11. It is supposed that there were two crowns provided, one of silver and the other of gold; the former (as some think) denoting his priestly dignity, the latter his kingly dignity. Or, rather, he being a priest already, and having a crown of gold, of pure gold, already, to signify his honour and power as a priest, these crowns of silver and gold both signify the royal dignity, the crown of silver being perhaps designed to typify the kingdom of the Messiah when he was here on earth, for then he was the King of Israel (John i. 49), but the crown of gold his kingdom in his exalted state, the glory of which as far exceeded that of the former as gold does silver. The sun shines as gold, when he goes forth in his strength; and the beams of the moon, when she walks in brightness, we call silver beams. Those that had worshipped the sun and moon shall now fall down before the golden and silver crowns of the exalted Redeemer, before whom the sun shall be ashamed and the moon confounded, being both out-shone.
II. The signification which God gave of this ceremony. Every one would be ready to ask, "What is the meaning of Joshua's being crowned thus?" And the prophet is as ready to tell them the meaning of it. Upon this speaking sign is grafted a prediction, and the sign was used to make it the more taken notice of and the better remembered. Now the promise is,
1. That God will, in the fulness of time, raise up a great high priest, like Joshua. Tell Joshua that he is but the figure of one that is to come, a faint shadow of him (v. 12): Speak unto him in the name of the Lord of hosts, that the man whose name is The BRANCH shall grow up out of his place, out of Bethlehem the city of David, the place appointed for his birth; though the family be a root in a dry ground, yet this branch shall spring out of it, as in the spring, when the sun returns, the flowers spring out of the roots, in which they lay buried out of sight and out of mind. He shall grow up for himself (so some read it) propria virtute--by his own vital energy, shall be exalted in his own strength.
2. That, as Joshua was an active useful instrument in building the temple, so the man, the branch, shall be the master-builder, the sole builder of the spiritual temple, the gospel-church. He shall build the temple of the Lord; and it is repeated (v. 13), Even he shall build the temple of the Lord. He shall grow up to do good, to be an instrument of God's glory and a great blessing to mankind. Note, The gospel-church is the temple of the Lord, a spiritual house (1 Pet. ii. 5), a holy temple, Eph. ii. 21. In the temple God made discoveries of himself to his people, and there he received the service and homage of his people; so, in the gospel-church, the light of divine revelation shines by the word, and the spiritual sacrifices of prayer and praise are offered. Now Christ is not only the foundation, but the founder, of this temple, by his Spirit and grace.
3. That Christ shall bear the glory. Glory is a burden, but not too heavy for him to bear who upholds all things. The cross was his glory, and he bore that; so was the crown an exceeding weight of glory, and he bears that. The government is upon his shoulders, and in it he bears the glory, Isa. ix. 6. They shall hang upon him all the glory of his Father's house, Isa. xxii. 24. It becomes him, and he is par negotio--well able to bear it. The glory of the priesthood and royalty had been divided between the house of Aaron and that of David; but now he alone shall bear all the glory of both. That which he shall bear, which he shall undertake, shall be indeed the glory of Israel; and they must wait for that, and, in prospect of it, must be content in the want of that external glory which they formerly had. He shall bear such a glory as shall make the glory of this latter house greater than that of the former. He shall lift up the glory (so it may be read); the glory of Israel had been thrown down and depressed, but he shall raise it out of the dust.
4. That he shall have a throne, and be both priest and king upon his throne. A throne denotes both dignity and dominion, an exalted honour with an extensive power. (1.) This priest shall be a king, and his office as a priest shall be no diminution to his dignity as a king: He shall sit and rule upon his throne. Christ, as a priest, ever lives to make intercession for us; but he does it sitting at his Father's right hand, as one having authority, Heb. viii. 1. We have such a high priest as Israel never had, for he is set on the right hand of the throne of the Majesty in the heavens, which puts a prevailing virtue into his mediation; he that appears for us within the veil is one that sits and rules there. Christ, who is ordained to offer sacrifices for us, is authorized to give law to us. He will not save us unless we be willing that he should govern us. God has prepared him a throne in the heavens; and, if we would have any benefit by that, we must prepare him a throne in our hearts, and be willing and glad that he should sit and rule upon that throne; and to him every thought within us must be brought into obedience. (2.) This king shall be a priest, a priest upon his throne. With the majesty and power of a king, he shall have the tenderness and simplicity of a priest, who, being taken from among men, is ordained for men, and can have compassion on the ignorant, Heb. v. 1, 2. In all the acts of his government as a king he prosecutes the intentions of his grace as a priest. Let not therefore those that are his look upon his throne, though a throne of glory and a throne of judgment, with terror and amazement; for, as there is a rainbow about the throne, so he is a priest upon the throne.
5. That the counsel of peace shall be between them both. That is, (1.) Between Jehovah and the man the branch, between the Father and the Son; the counsels concerning the peace to be made between God and man, by the mediation of Christ, shall be concerted (that is, shall appear to have been concerted) by Infinite Wisdom in the covenant of redemption; the Father and the Son understood one another perfectly well in that matter. Or, rather, (2.) Between the priest and the throne, between the priestly and kingly office of Jesus Christ. The man the branch must grow up to carry on a counsel of peace, peace on earth, and, in order to that, peace with heaven. God's thoughts towards us were thoughts of peace, and, in prosecution of them, he exalted his Son Christ Jesus to be both a prince and a Saviour; he gave him a throne, but with this proviso, that he should be a priest upon his throne, and by executing the two offices of a priest and king should bring about that great undertaking of man's reconciliation to God and happiness in God. Some think it alludes to the former government of the Jews' state, wherein the king and priest, separate officers, did take counsel one with another, for the maintenance of peace and prosperity in church and state, as did Zerubbabel and Joshua now. I may add, the prophets of God helping them. So shall the peace and welfare of the gospel-church, and of all believers, be wrought, though not by two separate persons, yet by virtue of two separate offices meeting in one--Christ purchasing all peace by his priesthood and maintaining and defending it by his kingdom; so Mr. Pemble. And his prophetic office is serviceable to both in this great design.
6. That there shall be a happy coalition between Jews and Gentiles in the gospel-church, and they shall both meet in Christ, the priest upon his throne, as the centre of their unity (v. 15): Those that are far off shall come and build in the temple of the Lord. Some understand it of the Jews that were now afar off in Babylon, that staid behind in captivity, to the great discouragement of their brethren that had returned, who wanted their help in building the temple. Now God promises that many of them, and some of other nations too, proselyted to the Jewish religion, should come in, and lend a helping hand to the building of the temple, and many hands would make light work. The kings of Persia contributed to the building of the temple (Ezra vi. 8) and the furnishing of it, Ezra vii. 19, 20. And, in after-times, Herod the Great, and others that were strangers, helped to beautify and enrich the temple. But it has a further reference to that temple of the Lord which the man the branch was to build. The Gentiles, strangers afar off, shall help to build it, for from among them God will raise up ministers that shall be workers together with Christ about that building; and all the Gentile converts shall be stones added to this building, so that it shall grow up to a holy temple, Eph. ii. 20-22. When God's temple is to be built he can fetch in those that are afar off and employ them in the building of it.
7. That the accomplishment of this will be a strong confirmation of the truth of God's word: You shall know that the Lord of hosts has sent me unto you. That promise, that those that were afar off should come and assist them in building the temple of the Lord, was as it were the giving of them a sign; by this they might be assured that the other promises should be fulfilled in due time. This should be fulfilled now very speedily; it was so, for those that had been their enemies and accusers, in obedience to the king's edict, became their helpers and did speedily what they were ordered to do for the furtherance of the work, and by that means the work went on and was finished; see Ezra vi. 13, 14. Now, by this surprising assistance which they had from afar off in building the temple, they might know that Zechariah, who told them of it before, was sent of God, and that therefore his word concerning the man the branch should be fulfilled.
8. That these promises were strong obligations to obedience: "For this shall come to pass (you shall have help in building the temple) if you will diligently obey the voice of the Lord your God. You shall have the help of foreigners in building the temple, if you will but set about it in good earnest yourselves." The assistance of others, instead of being an excuse for our slothfulness, should be a spur to our industry. "You shall have the benefit and comfort of all those promises if you make conscience of your duty." They must know that they are upon their good behaviour; and, though their God is coming towards them in a way of mercy, they cannot expect him to proceed in it unless they conform to his laws. Note, That which God requires of us, to qualify us for his favour, is obedience to his revealed will; and it must be a diligent obedience. We cannot obey the voice of God without a great deal of care and pains, nor will our obedience be accepted of God unless it be laboured by us.
III. The provision that was made to preserve the remembrance of this. The crowns that were used in this solemnity were not given to Joshua, but must be kept for a memorial in the temple of the Lord, v. 14. Either they were laid up in the temple treasury or (as the Jews' tradition is) they were hung up in the windows of the temple, in the view of all, in perpetuam rei memoriam--for a perpetual memorial, for a traditional evidence of the promise of the Messiah and this typical transaction used for the confirmation of that promise. The crowns were delivered to those who found the materials (and some think their names were engraven on the crowns), to be preserved as a public testimony of their pious liberality and an encouragement to others in like manner to bring presents to the house of God. Note, Various means were used for the support of the faith of the Old-Testament saints, who waited for the consolation of Israel, till the time, the set time, for it came.
Albert Barnes: Notes on the Bible - 1834
6:9: And the word of the Lord came to me - The visions being closed, Zechariah marks the change by adopting the usual formula, with which the prophets authenticated, that they spake not of themselves, but by the Spirit of God. The act enjoined is a symbolic act, pointing and summing up and interpreting the visions, as some of the visions had been already expanded by fresh Rev_elations following immediately upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: Zac 1:1, Zac 7:1, Zac 8:1
Carl Friedrich Keil and Franz Delitzsch
6:9
The series of visions closes with a symbolical transaction, which is closely connected with the substance of the night-visions, and sets before the eye the figure of the mediator of salvation, who, as crowned high priest, or as priestly king, is to build the kingdom of God, and raise it into a victorious power over all the kingdoms of this world, for the purpose of comforting and strengthening the congregation. The transaction is the following: Zech 6:9. "And the word of Jehovah came to me thus: Zech 6:10. Take of the people of the captivity, of Cheldai, of Tobijah, and of Jedahyah, and go thou the same day, go into the house of Josiah the son of Zephaniah, whither they have come from Babel; Zech 6:11. And take silver and gold, and make crowns, and set them upon the head of Joshua the son of Jozadak the high priest." By the introduction, "The word of the Lord came to me," the following transaction is introduced as a procedure of symbolical importance. It is evident from Zech 6:10 and Zech 6:11 that messengers had come to Jerusalem from the Israelites who had been left behind in Babel, to offer presents of silver and gold, probably for supporting the erection of the temple, and had gone to the house of Josiah the son of Zephaniah. The prophet is to go to them, and to take silver and gold from them, to have a crown made for Joshua the high priest. The construction in Zech 6:10 and Zech 6:11 is somewhat broad and dragging. The object is wanting to the inf. absol. לקוח, which is used instead of the imperative; and the sentence which has been begun is interrupted by וּבאת וגו, so that the verb which stands at the head is resumed in the ולקחתּ of Zech 6:11, and the sentence finished by the introduction of the object. This view is the simplest one. For it is still more impracticable to take לקוח in an absolute sense, and either supply the object from the context, or force it out by alterations of the text (Hitzig). If, for example, we were to supply as the object, "that which they are bringing," this meaning would result: "accept what they are bringing, do not refuse it," without there being any ground for the assumption that there had been any unwillingness to accept the presents. The alteration of מחלדּי into מחמדּי, "my jewels," is destitute of any critical support, and מחלדּי is defended against critical caprice by the לחלם in Zech 6:14. Nor can מאת הגּולה be taken as the object to לקוח, "take (some) from the emigration," because this thought requires מן, and is irreconcilable with מאת, "from with." Haggōlâh, lit., the wandering into exile, then those who belong to the wandering, or to the exiled, not merely those who are still in exile, but very frequently also those who have returned from exile. This is the meaning here, as in Ezra 4:1; Ezra 6:19, etc. Mecheldai is an abbreviation for מאת חלדּי. Cheldai, Tobiyah, and Yedahyah, were the persons who had come from Babylon to bring the present. This is implied in the words אשׁר בּאוּ מב, whither they have come from Babel. אשׁר is an accus. loci, pointing back to בּית. We are not warranted in interpreting the names of these men symbolically or typically, either by the circumstance that the names have an appellative meaning, like all proper names in Hebrew, or by the fact that Cheldai is written Chēlem in Zech 6:14, and that instead of Josiah we have there apparently chēn. For chēn is not a proper name (see at Zech 6:14), and chēlem, i.e., strength, is not materially different from Cheldai, i.e., the enduring one; so that it is only a variation of the name, such as we often meet with. The definition "on that day" can only point back to the day mentioned in Zech 1:7, on which Zechariah saw the night-visions, so that it defines the chronological connection between this symbolical transaction and those night-visions. For, with the explanation given by C. B. Michaelis, "die isto quo scil. facere debes quae nunc mando," the definition of the time is unmeaning. If God had defined the day more precisely to the prophet in the vision, the prophet would have recorded it. Zechariah is to have given to him as much of the silver and gold which they have brought with them as is required to make ‛ătârōth. The plural ‛ătârōth does indeed apparently point to at least two crowns, say a silver and a golden one, as C. B. Michaelis and Hitzig suppose. But what follows cannot be made to harmonize with this. The prophet is to put the ‛ătârōth upon Joshua's head. But you do not put two or more crowns upon the head of one man; and the indifference with which Ewald, Hitzig, and Bunsen interpolate the words זרוּבבל וּבראשׁ after בּראשׁ, without the smallest critical authority, is condemned by the fact that in what follows only one wearer of a crown is spoken of, and in Zech 6:13, according to the correct interpretation, there is no "sharp distinction made between the priest and the Messiah." The plural ‛ătârōth denotes here one single splendid crown, consisting of several gold and silver twists wound together, or rising one above another, as in Job 31:36, and just as in Rev_ 19:12 (ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά) Christ is said to wear, not many separate diadems, but a crown consisting of several diadems twisted together, as the insignia of His regal dignity.
John Gill
6:9 And the word of the Lord came unto me, saying. Either "the word of prophecy from the Lord", as the Targum paraphrases it; the visions being ended, the prophetic part of the book begins; and many excellent prophecies concerning the Messiah, and his kingdom, are contained in this and the following chapters: or an order from the Lord, which is expressed in the next verses Zech 6:10.
6:106:10: Ա՛ռ դու ինձ ՚ի գերութենէ անտի յիշխանաց, եւ ՚ի պիտանեաց նորա, եւ ՚ի գիտնոց նորա. եւ մտցես յաւուր յայնմիկ ՚ի տուն Յովսիայ որդւոյ Սոփոնիայ՝ որ եկեալ է ՚ի Բաբելոնէ[10829]։ [10829] Ոմանք. ՚Ի գերութենէ այտի յիշխա՛՛։
10 եւ այն օրը կը մտնես Սոփոնիայի որդի Յոսիայի տունը, որ եկել է Բաբելոնից:
10 Հեղդայէն, Տուբիայէն ու Յեդայիայէն ա՛ռ ու նոյն օրը գնա՛ Բաբելոնէն եկող Սոփոնիայի որդիին Յովսիային տունը մտիր։
Առ դու ինձ ի գերութենէ անտի` [62]յիշխանաց եւ ի պիտանեաց նորա եւ ի գիտնոց նորա``, եւ մտցես յաւուր յայնմիկ ի տուն Յովսեայ որդւոյ Սոփոնեայ` որ եկեալ է ի Բաբելոնէ:

6:10: Ա՛ռ դու ինձ ՚ի գերութենէ անտի յիշխանաց, եւ ՚ի պիտանեաց նորա, եւ ՚ի գիտնոց նորա. եւ մտցես յաւուր յայնմիկ ՚ի տուն Յովսիայ որդւոյ Սոփոնիայ՝ որ եկեալ է ՚ի Բաբելոնէ[10829]։
[10829] Ոմանք. ՚Ի գերութենէ այտի յիշխա՛՛։
10 եւ այն օրը կը մտնես Սոփոնիայի որդի Յոսիայի տունը, որ եկել է Բաբելոնից:
10 Հեղդայէն, Տուբիայէն ու Յեդայիայէն ա՛ռ ու նոյն օրը գնա՛ Բաբելոնէն եկող Սոփոնիայի որդիին Յովսիային տունը մտիր։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10 возьми у пришедших из плена, у Хелдая, у Товии и у Иедая, и пойди в тот самый день, пойди в дом Иосии, сына Софониева, куда они пришли из Вавилона,
6:10 λαβὲ λαμβανω take; get τὰ ο the ἐκ εκ from; out of τῆς ο the αἰχμαλωσίας αιχμαλωσια captivity παρὰ παρα from; by τῶν ο the ἀρχόντων αρχων ruling; ruler καὶ και and; even παρὰ παρα from; by τῶν ο the χρησίμων χρησιμος serviceable; useful αὐτῆς αυτος he; him καὶ και and; even παρὰ παρα from; by τῶν ο the ἐπεγνωκότων επιγινωσκω recognize; find out αὐτὴν αυτος he; him καὶ και and; even εἰσελεύσῃ εισερχομαι enter; go in σὺ συ you ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that εἰς εις into; for τὸν ο the οἶκον οικος home; household Ιωσιου ιωσειας the Σοφονιου σοφονιας the ἥκοντος ηκω here ἐκ εκ from; out of Βαβυλῶνος βαβυλων Babylōn; Vavilon
6:10 לָקֹ֨וחַ֙ lāqˈôₐḥ לקח take מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with הַ ha הַ the גֹּולָ֔ה ggôlˈā גֹּולָה exile מֵ mē מִן from חֶלְדַּ֕י ḥeldˈay חֶלְדַּי Heldai וּ û וְ and מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with טֹובִיָּ֖ה ṭôviyyˌā טֹובִיָּה Tobijah וּ û וְ and מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with יְדַֽעְיָ֑ה yᵊḏˈaʕyˈā יְדַעְיָה Jedaiah וּ û וְ and בָאתָ֤ vāṯˈā בוא come אַתָּה֙ ʔattˌā אַתָּה you בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he וּ û וְ and בָ֗אתָ vˈāṯā בוא come בֵּ֚ית ˈbêṯ בַּיִת house יֹאשִׁיָּ֣ה yōšiyyˈā יֹאשִׁיָּה Josiah בֶן־ ven- בֵּן son צְפַנְיָ֔ה ṣᵊfanyˈā צְפַנְיָה Zephaniah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֖אוּ bˌāʔû בוא come מִ mi מִן from בָּבֶֽל׃ bbāvˈel בָּבֶל Babel
6:10. sume a transmigratione ab Oldai et a Tobia et ab Idaia et venies tu in die illa et intrabis domum Iosiae filii Sofoniae qui venerunt de BabyloneTake of them of the captivity, of Holdai, and of Tobias, and of Idaias; thou shalt come in that day, a shalt go into the house of Josias, the son of Sophonias, who came out of Babylon.
10. Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah; and come thou the same day, and go into the house of Josiah the son of Zephaniah, whither they are come from Babylon;
6:10. From those of the captivity, take from Heldai, and from Tobijah, and from Jedaiah. You will approach in that day, and you will go into the house of Josiah, the son of Zephaniah, who came from Babylon.
6:10. Take of [them of] the captivity, [even] of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah;
Take of [them of] the captivity, [even] of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah:

6:10 возьми у пришедших из плена, у Хелдая, у Товии и у Иедая, и пойди в тот самый день, пойди в дом Иосии, сына Софониева, куда они пришли из Вавилона,
6:10
λαβὲ λαμβανω take; get
τὰ ο the
ἐκ εκ from; out of
τῆς ο the
αἰχμαλωσίας αιχμαλωσια captivity
παρὰ παρα from; by
τῶν ο the
ἀρχόντων αρχων ruling; ruler
καὶ και and; even
παρὰ παρα from; by
τῶν ο the
χρησίμων χρησιμος serviceable; useful
αὐτῆς αυτος he; him
καὶ και and; even
παρὰ παρα from; by
τῶν ο the
ἐπεγνωκότων επιγινωσκω recognize; find out
αὐτὴν αυτος he; him
καὶ και and; even
εἰσελεύσῃ εισερχομαι enter; go in
σὺ συ you
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
Ιωσιου ιωσειας the
Σοφονιου σοφονιας the
ἥκοντος ηκω here
ἐκ εκ from; out of
Βαβυλῶνος βαβυλων Babylōn; Vavilon
6:10
לָקֹ֨וחַ֙ lāqˈôₐḥ לקח take
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
הַ ha הַ the
גֹּולָ֔ה ggôlˈā גֹּולָה exile
מֵ מִן from
חֶלְדַּ֕י ḥeldˈay חֶלְדַּי Heldai
וּ û וְ and
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
טֹובִיָּ֖ה ṭôviyyˌā טֹובִיָּה Tobijah
וּ û וְ and
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
יְדַֽעְיָ֑ה yᵊḏˈaʕyˈā יְדַעְיָה Jedaiah
וּ û וְ and
בָאתָ֤ vāṯˈā בוא come
אַתָּה֙ ʔattˌā אַתָּה you
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
וּ û וְ and
בָ֗אתָ vˈāṯā בוא come
בֵּ֚ית ˈbêṯ בַּיִת house
יֹאשִׁיָּ֣ה yōšiyyˈā יֹאשִׁיָּה Josiah
בֶן־ ven- בֵּן son
צְפַנְיָ֔ה ṣᵊfanyˈā צְפַנְיָה Zephaniah
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֖אוּ bˌāʔû בוא come
מִ mi מִן from
בָּבֶֽל׃ bbāvˈel בָּבֶל Babel
6:10. sume a transmigratione ab Oldai et a Tobia et ab Idaia et venies tu in die illa et intrabis domum Iosiae filii Sofoniae qui venerunt de Babylone
Take of them of the captivity, of Holdai, and of Tobias, and of Idaias; thou shalt come in that day, a shalt go into the house of Josias, the son of Sophonias, who came out of Babylon.
6:10. From those of the captivity, take from Heldai, and from Tobijah, and from Jedaiah. You will approach in that day, and you will go into the house of Josiah, the son of Zephaniah, who came from Babylon.
6:10. Take of [them of] the captivity, [even] of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah;
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Adam Clarke: Commentary on the Bible - 1831
6:10: Take of them of the captivity - The names that follow were probably those to whom the silver and golden vessels of the temple were intrusted; and who might have had bullion of silver and gold, for particular purposes, about the ornaments of the temple.
The house of Josiah - Probably an artificer in silver, gold, etc.
Albert Barnes: Notes on the Bible - 1834
6:10: Take of the captivity - Of that which they had brought with them. "The captivity" was, in Jeremiah ), and Ezekiel Eze 1:2; Eze 3:11, Eze 3:15; Eze 11:24-25, the title of those who had been actually carried captive and were at that moment in captivity. Ezra continues it of those who had been in captivity, though now returned from exile. Yet not without a reference to the circumstances or causes of that captivity. It is the "captivity" Ezr 1:11 which Sheshbazzar brings from Babylon, or Ezra subsequently; the "children of the captivity" Ezr 8:35, who set themselves to build the temple of God Ezr 4:1; who dedicated it and kept the passover . The title is used apparently as an aggravation of sin, like that which had been chastened by that captivity. Here, the term seems to imply some blame, that they remained of their own accord in this state of severance from the altar, where alone special worship of God and sacrifice could be offered. They had been removed against their will; yet, as Christians often do, acquiesced in the loss, rather than forego their temporal advantages. Still they wished to take part in the work of restoring the public worship, and so sent these men, with their contribution of gold and silver, to their brethren, who had returned; as, in the first times of the Gospel, the Christians everywhere made collections for the poor saints, who dwelt in Jerusalem. And this their imperfect zeal was instantly accepted.
And go thyself - To make the act more impressive, "on that same day," as matter of urgency, "and thou shalt come to the house of Josiah son of Zephaniah, whither they have come from Babylon" . The exiles who had brought presents for the building of the temple, lodged, it seems, in the house of Josiah, whether they doubted or no that their presents would be accepted, since they chose Babylon, not Jerusalem for their abode. This acceptance of their gifts symbolized the incoming of those from afar. It is remarkable that all five names express a relation to God. "Tobiah" in Neh 2:10; Neh 6:1; 3) the Tobias here and 14; 4) Tobit and Tobias in his book), "The Lord is my good;" "Yedaiah," "God knoweth" or "careth for;" Josiah, "The Lord supporteth" ; "Zephaniah," "The Lord hideth," and perhaps "Cheldai," "The Lord's world" . They had taken religious instead of worldly names. Probably Zechariah was first to accept the offerings from the three exiles, and then to take the actual gold from the house of Josiah whither they had brought it. The pilgrims from Babylon and their host are included in one common blessing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: which: Ezr 7:14-16, Ezr 8:26-30; Isa 66:20; Act 24:17; Rom 15:25, Rom 15:26
the son: Zac 6:14
Geneva 1599
6:10 Take of [them of] the captivity, [even] of Heldai, of Tobijah, and of Jedaiah, who are come from Babylon, and come thou the same day, and go into the house of (l) Josiah the son of Zephaniah;
(l) To receive from him and the other three, money to make the two crowns: who were men of great authority among the Jews, and doubted of the restitution of the kingdom, and of the priesthood, and hurt others by their example.
John Gill
6:10 Take of "them of" the captivity,.... That is, some of them that were returned from the captivity of Babylon, and who are mentioned by name:
even of Heldai, of Tobijah, and Jedaiah, which are come from Babylon; either with Zerubbabel and Joshua, when they came from thence; or who were now just come from those that remained there:
and come thou the same day; this very day in which they were come from thence:
and go into the house of Josiah the son of Zephaniah; where the above persons were; or where they were to go along with him: this Josiah might be either a goldsmith, and therefore the prophet is sent to him to make the crowns later mentioned; or else he might be a treasurer belonging to the temple, who had gold and silver in his hands, which had been put there for the use of it.
John Wesley
6:10 Take - Of those that are come out of Babylon. Come thou - Go fetch them, if they lodge elsewhere. The same day - The same day in which they come.
Robert Jamieson, A. R. Fausset and David Brown
6:10 NINTH VISION. THE CROWNING OF JOSHUA. (Zech 6:9-15)
Take of them of the captivity--Take silver and gold (Zech 6:11) from them. The three named came from Babylon (where some of the exiled Jews still were left) to present gifts of silver and gold towards the building of the temple. But in Zech 6:11, Zech 6:14, "crowns" are directed to be made of them, then to be set on Joshua's head, and to be deposited in the temple as a memorial of the donors, until Messiah shall appear.
Heldai--meaning "robust." Called Helem below.
Tobijah--that is, "the goodness of God."
Jedaiah--that is, "God knows."
which are come from Babylon--This clause in the Hebrew comes after "Josiah son of Zephaniah." Therefore, MOORE thinks Josiah as well as the three "came from Babylon." But as he has a "house" at Jerusalem, he is plainly a resident, not a visitor. Therefore English Version is right; or MAURER, "Josiah son of Zephaniah, to whom they are come (as guests) from Babylon."
the same day--No time was to be lost to mark the significancy of their coming from afar to offer gifts to the temple, typifying, in the double crown made of their gifts and set on Joshua's head, the gathering in of Israel's outcasts to Messiah hereafter, who shall then be recognized as the true king and priest.
6:116:11: Եւ առցես ոսկի եւ արծաթ, եւ արասցես պսակ, եւ դիցես ՚ի գլուխ Յեսուայ Յովսեդեկեայ քահանայի մեծի[10830]. [10830] Ոմանք. Եւ արասցես պսակս։
11 Ոսկի եւ արծաթ կը վերցնես, պսակներ կը պատրաստես, կը դնես Յոսեդեկ մեծ քահանայի որդի Յեսուի գլխին
11 Արծաթ ու ոսկի առ ու պսակներ շինէ ու մեծ քահանային Յովսեդեկեան Յեսուին գլուխը դի՛ր
Եւ առցես ոսկի եւ արծաթ, եւ արասցես պսակս, եւ դիցես ի գլուխ Յեսուայ Յովսեդեկեայ քահանայի մեծի:

6:11: Եւ առցես ոսկի եւ արծաթ, եւ արասցես պսակ, եւ դիցես ՚ի գլուխ Յեսուայ Յովսեդեկեայ քահանայի մեծի[10830].
[10830] Ոմանք. Եւ արասցես պսակս։
11 Ոսկի եւ արծաթ կը վերցնես, պսակներ կը պատրաստես, կը դնես Յոսեդեկ մեծ քահանայի որդի Յեսուի գլխին
11 Արծաթ ու ոսկի առ ու պսակներ շինէ ու մեծ քահանային Յովսեդեկեան Յեսուին գլուխը դի՛ր
zohrab-1805▾ eastern-1994▾ western am▾
6:116:11 возьми {у них} серебро и золото и сделай венцы, и возложи на голову Иисуса, сына Иоседекова, иерея великого,
6:11 καὶ και and; even λήψῃ λαμβανω take; get ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even ποιήσεις ποιεω do; make στεφάνους στεφανος.1 wreath; laurel καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top Ἰησοῦ ιησους Iēsous; Iisus τοῦ ο the Ιωσεδεκ ιωσεδεκ the ἱερέως ιερευς priest τοῦ ο the μεγάλου μεγας great; loud
6:11 וְ wᵊ וְ and לָקַחְתָּ֥ lāqaḥtˌā לקח take כֶֽסֶף־ ḵˈesef- כֶּסֶף silver וְ wᵊ וְ and זָהָ֖ב zāhˌāv זָהָב gold וְ wᵊ וְ and עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make עֲטָרֹ֑ות ʕᵃṭārˈôṯ עֲטָרָה wreath וְ wᵊ וְ and שַׂמְתָּ֗ śamtˈā שׂים put בְּ bᵊ בְּ in רֹ֛אשׁ rˈōš רֹאשׁ head יְהֹושֻׁ֥עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua בֶּן־ ben- בֵּן son יְהֹוצָדָ֖ק yᵊhôṣāḏˌāq יְהֹוצָדָק Jehozadak הַ ha הַ the כֹּהֵ֥ן kkōhˌēn כֹּהֵן priest הַ ha הַ the גָּדֹֽול׃ ggāḏˈôl גָּדֹול great
6:11. et sumes argentum et aurum et facies coronas et pones in capite Iesu filii Iosedech sacerdotis magniAnd thou shalt take gold and silver: and shalt make crowns, and thou shalt set them on the head of Jesus the son of Josedec, the high priest.
11. yea, take silver and gold, and make crowns, and set them upon the head of Joshua the son of Jehozadak, the high priest;
6:11. And you will take gold and silver; and you will make crowns, and you will set them on the head of Jesus the son of Jehozadak, the high priest.
6:11. Then take silver and gold, and make crowns, and set [them] upon the head of Joshua the son of Josedech, the high priest;
Then take silver and gold, and make crowns, and set [them] upon the head of Joshua the son of Josedech, the high priest:

6:11 возьми {у них} серебро и золото и сделай венцы, и возложи на голову Иисуса, сына Иоседекова, иерея великого,
6:11
καὶ και and; even
λήψῃ λαμβανω take; get
ἀργύριον αργυριον silver piece; money
καὶ και and; even
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
ποιήσεις ποιεω do; make
στεφάνους στεφανος.1 wreath; laurel
καὶ και and; even
ἐπιθήσεις επιτιθημι put on; put another
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
Ἰησοῦ ιησους Iēsous; Iisus
τοῦ ο the
Ιωσεδεκ ιωσεδεκ the
ἱερέως ιερευς priest
τοῦ ο the
μεγάλου μεγας great; loud
6:11
וְ wᵊ וְ and
לָקַחְתָּ֥ lāqaḥtˌā לקח take
כֶֽסֶף־ ḵˈesef- כֶּסֶף silver
וְ wᵊ וְ and
זָהָ֖ב zāhˌāv זָהָב gold
וְ wᵊ וְ and
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
עֲטָרֹ֑ות ʕᵃṭārˈôṯ עֲטָרָה wreath
וְ wᵊ וְ and
שַׂמְתָּ֗ śamtˈā שׂים put
בְּ bᵊ בְּ in
רֹ֛אשׁ rˈōš רֹאשׁ head
יְהֹושֻׁ֥עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
בֶּן־ ben- בֵּן son
יְהֹוצָדָ֖ק yᵊhôṣāḏˌāq יְהֹוצָדָק Jehozadak
הַ ha הַ the
כֹּהֵ֥ן kkōhˌēn כֹּהֵן priest
הַ ha הַ the
גָּדֹֽול׃ ggāḏˈôl גָּדֹול great
6:11. et sumes argentum et aurum et facies coronas et pones in capite Iesu filii Iosedech sacerdotis magni
And thou shalt take gold and silver: and shalt make crowns, and thou shalt set them on the head of Jesus the son of Josedec, the high priest.
6:11. And you will take gold and silver; and you will make crowns, and you will set them on the head of Jesus the son of Jehozadak, the high priest.
6:11. Then take silver and gold, and make crowns, and set [them] upon the head of Joshua the son of Josedech, the high priest;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Взяв у пришедших золото и серебро, пророк должен сделать венец и возложить его на голову первосвященника Иисуса. Для обозначения венца, предназначаемого для первосвященника, в подл. т. употреблено множественное число: "венцы". Отсюда Эвальд заключает, что, согласно повелению Божию, следовало изготовить две короны: для Иисуса и для Зоровавеля; таким образом, в тексте ст. 11: необходимо предположить пропуск слов: "и на голову Зоровавеля". Но такому толкованию не соответствует контекст: по смыслу всего отдела корона предназначалась для одного лица - именно, для первосвященника Иисуса. По мнению некоторых, множ. ataroth указывает только на сложность устройства короны, имевшей, быть может, не один обод (наподобие папской тиары).
Adam Clarke: Commentary on the Bible - 1831
6:11: Make crowns - עטרות ataroth; but seven MSS. of Kennicott's and De Rossi's, and one ancient of my own, with the Syriac and Chaldee, have עטרת atereth, a crown, or tiara. And as Joshua the high priest is alone concerned here, I think one crown only is intended.
Albert Barnes: Notes on the Bible - 1834
6:11: And make crowns - Or a "crown" , as in Job, "I would bind it as a crown unto me," and our Lord is seen in the Rev_elation, "on His Head were many crowns" . The singular is used of "a royal crown" , apparently of a festive crown ; and figuratively; (Job 19:9, (plur. Job 31:36) Pro 4:9; Pro 12:4; Pro 14:24; Pro 16:31. Pro 17:6); even of Almighty God Himself as a crown ; but no where of the mitre of the high priest.
The characteristic of the act is, that "the crown" or crowns (it is not in the context said, which) were placed on the head of the one high priest, Joshua; "and thou shall place" (it or them, it is not said which) "upon the head of Joshua son of Josedech the high priest, and shalt say unto him." If crowns were made of each material, there were two crowns. But this is not said, and the silver might have formed a circlet in the crown of gold, as, in modern times, the iron crown of Lombardy, was called iron, because it had "a plate of iron in its summit, being else of gold and most precious" . In any case the symbolical act was completed by the placing of a royal crown upon the head of the high priest. This, in itself, represented that He, whom he and all other priests represented, would be also our King. It is all one then, whether the word designate one single crown, so entitled for its greatness, or one united royal crown, that is, one crown uniting many crowns, symbolizing the many kingdoms of the earth, over which our High Priest and King should rule.
Either symbol, of separate crowns "the golden at Rome." Du Cang. Otto of Frisingen said that Frederic received 5 crowns; the first at Aix for the kingdom of the Franks; a second at Ratisban for that of Germany; a third at Pavia for the kingdom of Lombardy; the fourth at Rome for the Roman empire from Adrian iv; the fifth of Monza for the kingdom of Italy." In our own memory, Napoleon I. having been crowned in France, was crowned with the iron crown at Monza), or an united crown , has been used in the same meaning, to symbolize as many empires, as there were crowns.
On Zerubbabel no crown was placed. It would have been confusing; a seeming restoration of the kingdom, when it was not to be restored; an encouragement of the temporal hopes, which were the bane of Israel. God had foretold, that none of the race of Jehoiakim should prosper, "sitting on the throne of David, or ruling any more in Israel." Nehemiah rejects the imputation of Sanballat, "Thou hast also appointed prophets to preach of thee at Jerusalem," There is "a king in Judah." He answers, "There are no such things done as thou sayest; and thou feignest them out of thine own heart" Neh 6:6-8. But Isaiah had foretold much of the king who should reign: Zechariah, by placing the royal crown on the head of Joshua, foreshowed that the kingdom was not to be of this world. The royal crown had been taken away in the time of Zedekiah, "Thus saith the Lord God, Remove the diadem and take away the crown; this shall not be this; exalt the low and abase the high; an overthrow, overthrow, overthrow will I make it; this too is not; until he come whose the right is, and I will give it" (Eze 21:31-32 (Eze 21:26-27 in English)).
But the Messiah, it was foretold, was to be both priest and king; "a priest after the order of Melchizedec" Psa 110:4, and a king, set by the Lord "upon His holy hill of Zion" Psa 2:6. The act of placing the crown on the head of Joshua the high priest, pictured not only the union of the offices of priest and king in the person of Christ, but that He should be King, being first our High Priest. Joshua was already high priest; being such, the kingly crown was added to him. It says in act, what Paul says, that "Christ Jesus, being found in fashion as a man, humbled Himself and became obedient unto death, even the death of the Cross. Wherefore God also hath highly exalted Him" Phi 2:8-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: make: Zac 3:5; Exo 28:36-38, Exo 29:6, Exo 39:30; Lev 8:9; Psa 21:3; Sol 3:11; Heb 2:9; Rev 19:12
Joshua: Zac 3:1; Hag 1:1, Hag 1:14, Hag 2:4
Geneva 1599
6:11 Then take silver and gold, and make crowns, and set [them] upon the (m) head of Joshua the son of Josedech, the high priest;
(m) Because this could not be attributed to any one according to the Law, therefore it follows that Joshua must represent the Messiah, who was both Priest and King.
John Gill
6:11 Then take silver and gold, &c. Which the Jewish writers suppose were brought by the above men from their brethren in Babylon, as a free will offering towards the building of the temple:
and make crowns; two at least, one of silver, and another of gold; the one to be put upon the head of Joshua the high priest; the other upon the head of Zerubbabel, as Kimchi conjectures; though, according to the text, they seem to be both, or all of them, be they as many as they will, to be put upon the head of Joshua; and may signify the different states of the priesthood in the present time, and when in its pristine glory; or that both the crown of the priesthood and the crown of the kingdom should meet in his antitype Christ, who is said to have on his head many crowns, Rev_ 19:12. The Targum renders it, "thou shalt make a great crown"; as if only one crown was to be made of gold and silver mixed together; and so the Arabic version renders it; but more are certainly meant, for it follows:
and set them upon the head of Joshua the son of Josedech the high priest; on whose head a fair mitre was set; see Zech 3:5 and with the mitre was wore by the high priest the holy crown, made of pure gold; and which was no other than the plate or "flower" of gold, on which was engraved "Holiness to the Lord", Ex 28:36 and this, according to the Jewish writers (b), was a plate of gold two fingers broad, and reached from ear to ear; though Josephus (c) seems to give a different account of it; he says,
"the golden crown surrounds (either the mitre, or perhaps rather the forehead or temples); and on it were three rows of cups or flowers, like those of the herb we call "saccharus"; and the Grecian botanists "hyosciamus";''
or henbane; and after describing the herb, and the figure of the buds, cups, or flowers of it, he adds,
"like to these is made a crown reaching from the hinder part of the head unto both temples; for the flowers do not encompass the forehead; but there is a golden plate, which has the name of God engraved in sacred letters;''
which seems to disagree with the accounts of other Jewish writers; unless, as Braunius (d) observes, they may be thus reconciled, that the crown was nothing else but the plate that was two fingers broad, and was in length from ear to ear; so that about the temples it was ornamented with three rows of henbane flowers on each side: and these three rows may give occasion for the use of the word in the plural number; and some have called it a triple crown (e); and Popish writers fail not to improve it in favour of the crown their pontiff wears; and Lyra (f) speaks of little crowns or coronets, even in the mitres of the common priests; which (he says) were circles in the lower part of them so called; wherefore the rows of flowers in the high priest's crown, from whence it might be called a flower, might with more propriety bear that name. Philo the Jew (g), speaking of the golden plate, says it was like a crown engraven with four letters of the name (Jehovah); and further observes, that
"the mitre under it kept the plate from touching the head, on which the "cidaris" or diadem was put; for it was like the cidaris which the eastern kings used for a diadem:''
and indeed this crown, and the three rows of flowers in it, were a hieroglyphic or emblem of the threefold office of Christ, whom the high priest represented, kingly, priestly, and prophetic; and so may be fitly signified here by crowns in the plural number; and it is usual with the Jewish writers to speak of three crowns, the crown of the law, the crown of the kingdom, and the crown of the priesthood (h); and very probably from the high priest among the Jews wearing crowns it was that the priests among the Heathens had the same ornaments on their heads; and to be crowned was with them the same as to exercise the office of priesthood (i), and who was an eminent type of the Messiah, and in this of having crowns put upon his head, as the following words show.
(b) Maimon. Cele Hamikdash, c. 9. sect. 1. Jarchi in Exod. xxviii. 36. (c) Antiqu. l. 3. c. 7. sect. 7. (d) De Vestitu Sacerdot. Hebr. l. 2. c. 28. sect. 18. p. 807. (e) Fortunatus Scacchus in Myrothec. l. 3. c. 40. p. 1000. Solerius de Pileo, sect. 13. p. 266. (f) In Exod. xxxix. 27. (g) De Vita Mosis, l. 3. p. 670, 671. (h) Pirke Abot, c. 4. sect. 13. (i) Paschalius de Coronis, l. 4. c. 13.
John Wesley
6:11 Make crowns - One of silver, the other of gold. Set them - Put both of them, one after another. Joshua - Who herein is now a type of Christ, king and priest for ever for his people.
Robert Jamieson, A. R. Fausset and David Brown
6:11 The high priest wore a crown above the miter (Zech 3:5; Lev 8:9). Messiah shall wear many crowns, one surmounting the other (Rev_ 19:12). It was a thing before unknown in the Levitical priesthood that the same person should wear at once the crown of a king and that of a high priest (Ps 110:4; Heb 5:10). Messiah shall be revealed fully in this twofold dignity when He shall "restore the kingdom to Israel" (Acts 1:6).
6:126:12: եւ ասասցես ցնա. Այսպէս ասէ Տէր ամենակալ. Ահա այր՝ եւ Ծագումն անուն նորա, եւ ՚ի ներքոյ իւրմէ ծագեսցէ. եւ շինեսցէ զտուն Տեառն։
12 եւ կ’ասես նրան, թէ այսպէս ասաց Ամենակալ Տէրը. “Ահա այն մարդը, որի անունը Շառաւիղ է, նա պիտի ծագի իր արմատից եւ պիտի շինի Տիրոջ տաճարը:
12 Եւ անոր ըսէ՛.Զօրքերու Տէրը կը խօսի ու այսպէս կ’ըսէ.‘Ահա այն մարդը, որուն անունը Շառաւիղ է. Անիկա իր տեղին մէջ պիտի բուսնի Ու Տէրոջը տաճարը պիտի շինէ։
եւ ասասցես ցնա. Այսպէս ասէ Տէր ամենակալ. Ահա [63]այր` եւ Ծագումն`` անուն նորա, եւ ի ներքոյ իւրմէ ծագեսցէ. եւ շինեսցէ [64]զտուն Տեառն:

6:12: եւ ասասցես ցնա. Այսպէս ասէ Տէր ամենակալ. Ահա այր՝ եւ Ծագումն անուն նորա, եւ ՚ի ներքոյ իւրմէ ծագեսցէ. եւ շինեսցէ զտուն Տեառն։
12 եւ կ’ասես նրան, թէ այսպէս ասաց Ամենակալ Տէրը. “Ահա այն մարդը, որի անունը Շառաւիղ է, նա պիտի ծագի իր արմատից եւ պիտի շինի Տիրոջ տաճարը:
12 Եւ անոր ըսէ՛.Զօրքերու Տէրը կը խօսի ու այսպէս կ’ըսէ.‘Ահա այն մարդը, որուն անունը Շառաւիղ է. Անիկա իր տեղին մէջ պիտի բուսնի Ու Տէրոջը տաճարը պիտի շինէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:126:12 и скажи ему: так говорит Господь Саваоф: вот Муж, имя Ему ОТРАСЛЬ, Он произрастет из Своего корня и создаст храм Господень.
6:12 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτόν αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἰδοὺ ιδου see!; here I am ἀνήρ ανηρ man; husband Ἀνατολὴ ανατολη.1 name; notable αὐτῷ αυτος he; him καὶ και and; even ὑποκάτωθεν υποκατωθεν he; him ἀνατελεῖ ανατελλω spring up; rise καὶ και and; even οἰκοδομήσει οικοδομεω build τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master
6:12 וְ wᵊ וְ and אָמַרְתָּ֤ ʔāmartˈā אמר say אֵלָיו֙ ʔēlāʸw אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כֹּ֥ה kˌō כֹּה thus אָמַ֛ר ʔāmˈar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הִנֵּה־ hinnē- הִנֵּה behold אִ֞ישׁ ʔˈîš אִישׁ man צֶ֤מַח ṣˈemaḥ צֶמַח sprout שְׁמֹו֙ šᵊmˌô שֵׁם name וּ û וְ and מִ mi מִן from תַּחְתָּ֣יו ttaḥtˈāʸw תַּחַת under part יִצְמָ֔ח yiṣmˈāḥ צמח sprout וּ û וְ and בָנָ֖ה vānˌā בנה build אֶת־ ʔeṯ- אֵת [object marker] הֵיכַ֥ל hêḵˌal הֵיכָל palace יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:12. et loqueris ad eum dicens haec ait Dominus exercituum dicens ecce vir Oriens nomen eius et subter eum orietur et aedificabit templum DominoAnd thou shalt speak to him, saying: Thus saith the Lord of hosts, saying: BEHOLD A MAN, THE ORIENT IS HIS NAME: and under him shall he spring up, a shall build a temple to the Lord.
12. and speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold, the man whose name is the Branch; and he shall grow up out of his place, and he shall build the temple of the LORD:
6:12. And you will speak to him, saying: Thus says the Lord of hosts, saying: Behold, a man; the Rising is his name. And under him, he will rise up, and he will build a temple to the Lord.
6:12. And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name [is] The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:
And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name [is] The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:

6:12 и скажи ему: так говорит Господь Саваоф: вот Муж, имя Ему ОТРАСЛЬ, Он произрастет из Своего корня и создаст храм Господень.
6:12
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτόν αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἰδοὺ ιδου see!; here I am
ἀνήρ ανηρ man; husband
Ἀνατολὴ ανατολη.1 name; notable
αὐτῷ αυτος he; him
καὶ και and; even
ὑποκάτωθεν υποκατωθεν he; him
ἀνατελεῖ ανατελλω spring up; rise
καὶ και and; even
οἰκοδομήσει οικοδομεω build
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
6:12
וְ wᵊ וְ and
אָמַרְתָּ֤ ʔāmartˈā אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
כֹּ֥ה kˌō כֹּה thus
אָמַ֛ר ʔāmˈar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הִנֵּה־ hinnē- הִנֵּה behold
אִ֞ישׁ ʔˈîš אִישׁ man
צֶ֤מַח ṣˈemaḥ צֶמַח sprout
שְׁמֹו֙ šᵊmˌô שֵׁם name
וּ û וְ and
מִ mi מִן from
תַּחְתָּ֣יו ttaḥtˈāʸw תַּחַת under part
יִצְמָ֔ח yiṣmˈāḥ צמח sprout
וּ û וְ and
בָנָ֖ה vānˌā בנה build
אֶת־ ʔeṯ- אֵת [object marker]
הֵיכַ֥ל hêḵˌal הֵיכָל palace
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:12. et loqueris ad eum dicens haec ait Dominus exercituum dicens ecce vir Oriens nomen eius et subter eum orietur et aedificabit templum Domino
And thou shalt speak to him, saying: Thus saith the Lord of hosts, saying: BEHOLD A MAN, THE ORIENT IS HIS NAME: and under him shall he spring up, a shall build a temple to the Lord.
6:12. And you will speak to him, saying: Thus says the Lord of hosts, saying: Behold, a man; the Rising is his name. And under him, he will rise up, and he will build a temple to the Lord.
6:12. And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name [is] The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13. Возложение венца, на который первосвященник не имел права, имеет только символическое значение, как видно из дальнейшего откровения о Муже, имя которому Отрасль; Он произойдет из своего народа, создаст храм Господень (нерукотворенный: Зоровавелев храм - только прообраз) и, из уничижения достигнув славы, будет царем и священником на престоле своем; тогда уже не будет места для разногласия и вражды между царскою и первосвященническою властью, прискорбные примеры чего бывали в еврейской истории. Св. Кирилл, после того как дал буквальное и простое изъяснение исторического смысла (пророчества), заключающегося в разбираемом отделе, продолжает; "но что это, очевидно, относится к таинству Христа, в этом никто не усомнится, если хорошо исследует. Мы с самого начала утверждали, что в Зоровавеле и Иисусе изображается Христос как в каждом отдельно, так и в обоих вместе, как единая личность; ибо в Нем совмещается и Царь Израилев и Первосвященник" (с. 7:8).
Adam Clarke: Commentary on the Bible - 1831
6:12: Behold the man whose name is The Branch! - I cannot think that Zerubbabel is here intended; indeed, he is not so much as mentioned in Zac 3:8. Joshua and his companions are called אנשי מופת anshey mopheth, figurative or typical men; the crowning therefore of Joshua in this place, and calling him the Branch, was most probably in reference to that glorious person, the Messiah, of whom he was the type or figure. The Chaldee has, "whose name is my Messiah," or Christ.
And he shall grow up out of his place - That is, out of David's root, tribe, and family.
And he shall build the temple of the Lord - This cannot refer to the building of the temple then in hand, for Zerubbabel was its builder: but to that temple, the Christian Church, that was typified by it; for Zerubbabel is not named here, and only Joshua or Jesus (the name is the same) is the person who is to be crowned and to build this spiritual temple.
Albert Barnes: Notes on the Bible - 1834
6:12: The prophet is taught to explain his own symbolic act. "Behold the Man whose name is the Branch" . "Not for himself, but for Christ, whose name Joshua bare, and whose Priesthood and Princedom he represented," was the crown given him. The prophet had already foretold the Messiah, under the name of the Branch. Here he adds,
And he shall grow up out of His place - Lowly and of no seeming account, as God foretold by Jeremiah, "I will cause the Branch of righteousness to grow up unto David" Jer 33:15; and Jesus Himself said, "Except a grain of wheat fall into the earth and die, it abideth alone; but if it die, it bringeth forth much fruit" Joh 12:24. Alone He grew up before God, as a tender plant Isa 53:2, unknown of man, known to God. It is that still, Divine Life at Nazareth, of which we see only that one bright flash in the temple, the deep saying, not understood even by Joseph and Mary, and then, "He went down with them and came to Nazareth and was subject unto them" (see Luk 2:49-51).
And he shall build the temple of the Lord - The material temple was soon to be finished, and that by Zerubbabel, to whom this had been promised, Zac 4:10, not by Joshua. It was then a new temple, to be built from the foundation, of which He Himself was to be "the foundation" Isa 28:16; Co1 3:11; Eph 2:20-21, as He said, "On this rock I will build My Church" Mat 16:18; and in Him "all the building, fitly framed together, groweth unto an holy temple to the Lord" Eph 2:21. Osorius: "He it is, who built the house; for neither Solomon nor Zerubbabel nor Joshua son of Josedech could build a house worthy of the majesty of God. For "the Most High" Act 7:48-49, Stephen says, "dwelleth not in temples made with hands, as saith the prophet; Heaven is My throne and earth is My footstool; what house will ye build Me, saith the Lord?" For if they could have built a house for God, He would not have allowed His house to be burned and overthrown. What then is the house of God which Christ built? The Church, founded on faith in Him, dedicated by His Blood, stablished by the stayedness of divine virtue, adorned with divine and eternal riches, wherein the Lord ever dwelleth."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: behold: Zac 13:7; Isa 32:1, Isa 32:2; Mic 5:5; Mar 15:39; Joh 19:5; Act 13:38, Act 17:31; Heb 7:4, Heb 7:24, Heb 8:3, Heb 10:12
whose: Zac 3:8; Psa 80:15-17; Isa 4:2, Isa 11:1, Isa 53:2; Jer 23:5, Jer 33:15; Luk 1:78 *marg. Joh 1:45
grow up out of his place: or, branch up from under him
he shall build: Zac 4:6-9, Zac 8:9; Mat 16:18, Mat 26:61; Mar 14:58, Mar 15:29; Joh 2:19-21; Co1 3:9; Eph 2:20-22; Heb 3:3, Heb 3:4; Pe1 2:4, Pe1 2:5
Carl Friedrich Keil and Franz Delitzsch
6:12
The meaning of this is explained in Zech 6:12-15. Zech 6:12. "And speak to him, saying, Thus speaketh Jehovah of hosts, saying, Behold a man, His name is Tsemach (Sprout), and from His place will He sprout up, and build the temple of Jehovah. Zech 6:13. And He will build the temple of Jehovah, and He will carry loftiness, and will sit and rule upon His throne, and will be a priest upon His throne, and the counsel of peace will be between them both. Zech 6:14. And the crown will be to Chelem, and to Tobijah, and to Jedahjah, and the favour of the son of Zephaniah, for a memorial in the temple of Jehovah. Zech 6:15. And they that are far off will come and build at the temple of Jehovah; then will ye know that Jehovah of hosts hath sent me to you; and it will come to pass, if ye hearken to the voice of Jehovah your God." Two things are stated in these verses concerning the crown: (1) In Zech 6:12 and Zech 6:13 the meaning is explained of the setting of the crown upon the head of Joshua the high priest; and (2) in Zech 6:14, Zech 6:15, an explanation is given of the circumstance, that the crown had been made of silver and gold presented by men of the captivity. The crowning of Joshua the high priest with a royal crown, which did not properly belong to the high priest as such, as his headdress is neither called a crown (‛ătârâh) nor formed part of the insignia of royal dignity and glory, had a typical significance. It pointed to a man who would sit upon his throne as both ruler and priest, that is to say, would combine both royalty and priesthood in his own person and rank. The expression "Speak thou to him" shows that the words of Jehovah are addressed to Joshua, and to him alone (אליו is singular), and therefore that Zerubbabel must not be interpolated into Zech 6:11 along with Joshua. The man whom Joshua is to represent or typify, by having a crown placed upon his head, is designated as the Messiah, by the name Tsemach (see at Zech 3:8); and this name is explained by the expression מתּחתּיו יצמח. These words must not be taken impersonally, in the sense of "under him will it sprout" (lxx, Luth., Calov., Hitzig, Maurer, and others); for this thought cannot be justified from the usage of the language, to say nothing of its being quite remote from the context, since we have מתּחתּיו, and not תּחתּיו (under him); and moreover, the change of subject in יצמח and וּבנה would be intolerably harsh. In addition to this, according to Jer 33:15, the Messiah is called Tsemach, because Jehovah causes a righteous growth to spring up to David, so that Tsemach is the sprouting one, and not he who makes others or something else to sprout. מתּחתּיו, "from under himself," is equivalent to "from his place" (Ex 10:23), i.e., from his soil; and is correctly explained by Alting in Hengstenberg thus: "both as to his nation and as to his country, of the house of David, Judah, and Abraham, to whom the promises were made." It also contains an allusion to the fact that He will grow from below upwards, from lowliness to eminence.
This Sprout will build the temple of the Lord. That these words do not refer to the building of the earthly temple of stone and wood, as Ros. and Hitzig with the Rabbins suppose, is so obvious, that even Koehler has given up this view here, and understands the words, as Hengstenberg, Tholuck, and others do, as relating to the spiritual temple, of which the tabernacle and the temples of both Solomon and Zerubbabel were only symbols, the temple which is the church of God itself (Hos 8:1; 1Pet 2:5; Heb 3:6; and Eph 2:21-22). Zechariah not only speaks of this temple here, but also in Zech 4:9, as Haggai had done before him, in Hag 2:6-9, which puts the correctness of our explanation of these passages beyond the reach of doubt. The repetition of this statement in Zech 6:13 is not useless, but serves, as the emphatic והוּא before this and the following sentence shows, to bring the work of the Tsemach into connection with the place He will occupy, in other words, to show the glory of the temple to be built. The two clauses are to be linked together thus: "He who will build the temple, the same will carry eminence." There is no "antithesis to the building of the temple by Joshua and Zerubbabel" (Koehler) in והוּא; but this is quite as foreign to the context as another view of the same commentator, viz., that Zech 6:13 interrupts the explanation of what the shoot is to be. הוד, eminence, is the true word for regal majesty (cf. Jer 22:18; 1Chron 29:25; Dan 11:21). In this majesty He will sit upon His throne and rule, also using His regal dignity and power for the good of His people, and will be a Priest upon His throne, i.e., will be at once both Priest and King upon the throne which He assumes. The rendering, "And there will be a priest upon His throne" (Ewald and Hitzig), is precluded by the simple structure of the sentences, and still more by the strangeness of the thought which it expresses; for the calling of a priest in relation to God and the people is not to sit upon a throne, but to stand before Jehovah (cf. Judg 20:28; Deut 17:12). Even the closing words of this verse, "And a counsel of peace will be between them both," do not compel us to introduce a priest sitting upon the throne into the text by the side of the Tsemach ruling upon His throne. שׁניהם cannot be taken as a neuter in the sense of "between the regal dignity of the Messiah and His priesthood" (Capp., Ros.), and does not even refer to the Tsemach and Jehovah, but to the Mōshēl and Kōhēn, who sit upon the throne, united in one person, in the Tsemach. Between these two there will be ‛ătsath shâlōm. This does not merely mean, "the most perfect harmony will exist" (Hofmann, Umbreit), for that is a matter of course, and does not exhaust the meaning of the words. ‛Atsath shâlōm, counsel of peace, is not merely peaceful, harmonious consultation, but consultation which has peace for its object; and the thought is the following: The Messiah, who unites in Himself royalty and priesthood, will counsel and promote the peace of His people.
This is the typical meaning of the crowning of the high priest Joshua. But another feature is added to this. The crown, which has been placed upon the head of Joshua, to designate him as the type of the Messiah, is to be kept in the temple of the Lord after the performance of this act, as a memorial for those who bring the silver and gold from the exiles in Babel, and לחן בּן־צ, i.e., for the favour or grace of the son of Zephaniah. Chēn is not a proper name, or another name for Josiah, but an appellative in the sense of favour, or a favourable disposition, and refers to the favour which the son of Zephaniah has shown to the emigrants who have come from Babylon, by receiving them hospitably into his house. For a memorial of these men, the crown is to be kept in the temple of Jehovah. The object of this is not merely "to guard it against profanation, and perpetuate the remembrance of the givers" (Kliefoth); but this action has also a symbolical and prophetic meaning, which is given in Zech 6:15 in the words, "Strangers will come and build at the temple of the Lord." Those who have come from the far distant Babylon are types of the distant nations who will help to build the temple of the Lord with their possessions and treasures. This symbolical proceeding therefore furnishes a confirmation of the promise in Hag 2:7, that the Lord will fill His temple with the treasures of all nations. By the realization of what is indicated in this symbolical proceeding, Israel will perceive that the speaker has been sent to them by the Lord of hosts; that is to say, not that Zechariah has spoken by the command of God, but that the Lord has sent the angel of Jehovah. For although in what precedes, only the prophet, and not the angel of Jehovah, has appeared as acting and speaking, we must not change the "sending" into "speaking" here, or take the formula וידעתּם כּי וגו in any other sense here than in Zech 2:13, Zech 3:2, and Zech 4:9. We must therefore assume, that just as the words of the prophet pass imperceptibly into words of Jehovah, so here they pass into the words of the angel of Jehovah, who says concerning himself that Jehovah has sent him. The words conclude with the earnest admonition to the hearers, that they are only to become partakers of the predicted good when they hearken to the voice of their God. The sentence commencing with והיה does not contain any aposiopesis; there is no valid ground for such an assumption as this in the simple announcement, which shows no trace of excitement; but vehâhâh may be connected with the preceding thought, "ye will know," etc., and affirms that they will only discern that the angel of Jehovah has been sent to them when they pay attention to the voice of their God. Now, although the recognition of the sending of the angel of the Lord involves participation in the Messianic salvation, the fact that this recognition is made to depend upon their giving heed to the word of God, by no means implies that the coming of the Messiah, or the participation of the Gentiles in His kingdom, will be bound up with the fidelity of the covenant nation, as Hengstenberg supposes; but the words simply declare that Israel will not come to the knowledge of the Messiah or to His salvation, unless it hearkens to the voice of the Lord. Whoever intentionally closes his eyes, will be unable to see the salvation of God.
The question whether the prophet really carried out the symbolical action enjoined upon him in Zech 6:10., externally or not, can neither be answered in the affirmative nor with a decided negative. The statement in Zech 6:11, that the prophet who was hardly a goldsmith, was to make the crown, is no more a proof that it was not actually done, than the talmudic notice in Middoth iii., concerning the place where the crown was hung up in the temple, is a proof that it was. For עשׂית in Zech 6:11 may also express causing to be made; and the talmudic notice referred to does not affirm that this crown was kept in the temple, but simply states that in the porch of the temple there were beams stretching from one wall to the other, and that golden chains were fastened to them, upon which the priestly candidates climbed up and saw crowns; and the verse before us is then quoted, with the formula שׁנאמר as a confirmation of this.
Geneva 1599
6:12 And speak to him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name [is] The (n) BRANCH; and he shall grow (o) up out of his place, and he shall (p) build the temple of the LORD:
(n) Meaning Christ, of whom Joshua was the figure: for in Greek they were both called Jesus.
(o) That is, of himself without the help of man.
(p) Which declares that no one could build this temple of which Haggai speaks, but only Christ: and therefore it was spiritual, and not material; (Hag 2:9).
John Gill
6:12 And speak unto him, saying,.... That is, to Joshua the high priest, having the crowns on his head:
thus speaketh the Lord of hosts, saying, behold the man whose name is The BRANCH; which is not to be understood of Zerubbabel, as some Jewish writers interpret it; for he was not "the Branch", by way of eminency, much less that righteous Branch of David, called the Lord our righteousness, Jer 23:5 the same that is here meant; besides, he was already grown up out of his place; nor did he build a temple, from which he had great glory; nor was he either king or priest, only governor of Judah; and, however, not both, as this person is represented to be; and who is no other than the Messiah; and so the Targum paraphrases the words,
"behold the man Messiah is his name;''
and Jarchi owns that some of their Rabbins interpret the words of the King Messiah. The "Branch" is a name by which the Messiah goes in the Talmud (k), and in other Jewish writings. It is asked (l), what is the name of the King Messiah? it is answered, among others, his name is the "Branch"; as it is said, "behold the man whose name is the Branch; he shall grow up out of his place": elsewhere (m) they speak of five letters doubled, which are the foundation of deliverance to certain persons, or point thereat. The first four, they observe, were accomplished in the deliverance of Abraham from Ur of the Chaldees, of Isaac from the Philistines, of Jacob from Esau, and of the Israelites from Egypt; and the fifth, which is the letter the first letter of "Tzemach", the Branch, by it they say the holy blessed God will redeem Israel at the end of the four monarchies; as it is said, "behold the man whose name is the Branch", &c.; Philo the Jew (n) interprets this passage of a divine Person, the Son of God, by whom no other than the Messiah is meant,
"we have heard (says he) one of the friends of Moses, i. e. Zechariah, saying thus, behold the man "whose name is the east", or rising sun (so the Greek version renders the words); a new appellation, if you can think it said of one consisting of soul and body; but if of that incorporeal one, bearing the divine image, you will own that the name is fitly given him, the ancient Sun, the Father of beings will cause to arise; whom otherwise he names the first begotten, and who, being begotten, imitates the ways of his Father; and looking at his archetypal exemplars, forms the same.''
Abendana (o), a modern Jew, observes, that
"it is right that the Targum interprets it of the Messiah, for of him it is spoken; therefore it is written, "and he shall grow up out of his place"; for he shall go forth from him, and shall be of the seed of Zerubbabel,--and the King Messiah shall bear the glory of the kingdom, and he shall rule upon the throne of his kingdom;''
and when he is called a man, the meaning is not that he is a mere man, nor was he really man before his incarnation; but as he was to be man, and his incarnation was drawing near, he is so called: of his name the "Branch", see Is 4:2, and Joshua, he is directed to look upon himself, with the crowns on his head, as a type of him; and so were the prophet, and those that were with him; and he is to be beheld, as before in type, so now in truth, by faith, with love and affection, with diligent attention, and great admiration:
and he shall grow up out of his place: or, "from under him" (p); which may regard his natural descent as man, and the persons or person from whom he sprung; as from Abraham, Jacob, Judah, Jesse, and particularly from David, from the royal seed, as Jarchi interprets it: or else the place from whence this Branch arose, the land of Judea, the tribe of Judah, the city of Bethlehem, where he was born; or Galilee, and particularly Nazareth, where he was brought up, and grew, and increased in the stature of his body, and in the wisdom of his mind: or it may be rendered, "from his inferior place" (q); his superior, place, as the Son of God, is heaven; his inferior place, as the Son of man, is the earth; from whence he may be said to be, being born of a woman; and so this Branch is called "the fruit of the earth", and said to spring out of it, Is 4:2 or it is same as from himself, as Aben Ezra observes; and so Calvin; for this Branch did not grow up through any sowing and planting of man, but without any hand or concern of his in it; Christ was born of a virgin, through the power of the Highest, and through his own power, as God:
and he shall build the temple of the Lord; not a material temple, but the spiritual temple, the Church; called so in allusion to the temple of Jerusalem, built by Solomon; which was typical of the church, in the builder of it, Solomon, the church being built by Christ the antitypical Solomon, the true Peace, and Peacemaker; in the situation of it on a mount, which denotes the safety, visibility, and exalted state of the church; in the matter of it, being made of choice stones, and excellent timber, to which believers in Christ, who as lively stones are built up a spiritual house, are fitly compared; in the magnificence and stateliness of it, especially as the church will be in the latter day, when the glorious things spoken of it will be fulfilled; and in its strength and firmness, as well as in its holiness: and it is called "the temple of the Lord", because it is of his building, where he dwells, and where he is worshipped; and in the building of it Christ has a great concern; he is not only the foundation and cornerstone of it, but he is the chief, the master builder of it; he builds it on himself, and builds it up by his Spirit, his ministers, his word and ordinances, making thereby continually an increase of it, and additions to it; see Mt 16:18.
(k) T. Hieros. Beracot, fol. 5. 1. (l) Echa Rabbati, fol. 50. 1. (m) Pirke Eliezer, c. 48. fol. 58. 1. Bemidbar Rabba, sect. 18. fol. 223. 2. (n) De Confus. Ling. p. 329. (o) Not. in Miclol Yophi in loc. (p) "subter eum", V. L. Pagninus; "ad verbum, de sub se", Calvin, Drusius; "de subter se", Cocceius; "ex sub eo", Burkius. (q) "Ex inferiore loco", Vitringa in Jesaiam, c. iv. 2. "E leco suo humili", Hiller. Onomastic. Sacr. p. 47.
John Wesley
6:12 Unto him - Joshua, but in the hearing of others. Whose name is the Branch - Whom you know by the name of the Branch, who was called so long since. Thou, O Joshua art the portrait, he is the Branch itself. Out of his place - Of the tribe and family, and in the place foretold. He shall build - He it is, though unseen, that stands by you, who build the material temple, far inferior to the spiritual temple, which Christ will build, preserve, and dwell in for ever.
Robert Jamieson, A. R. Fausset and David Brown
6:12 Behold, the man--namely, shall arise. Pilate unconsciously spake God's will concerning Him, "Behold the man" (Jn 19:5). The sense here is, "Behold in Joshua a remarkable shadowing forth of Messiah." It is not for his own sake that the crown is placed on him, but as type of Messiah about to be at once king and priest. Joshua could not personally be crowned king, not being of the royal line of David, but only in his representative character.
Branch--(See on Zech 3:8; Is 4:2; Jer 23:5; Jer 33:15).
he shall grow up out of his place--retaining the image of a "Branch"; "He shall sprout up from His place," that is, the place peculiar to Him: not merely from Beth-lehem or Nazareth, but by His own power, without man's aid, in His miraculous conception [HENDERSON]; a sense brought out in the original, "from under Himself," or "from (of) Himself" [CALVIN]. MOORE makes it refer to His growing lowly in His place of obscurity, "as a tender plant and a root out of a dry ground" (Is 53:2), for thirty years unknown except as the son of a carpenter. MAURER translates, "Under Him there shall be growth (in the Church)." English Version accords better with the Hebrew (compare Ex 10:23). The idea in a Branch is that Christ's glory is growing, not yet fully manifested as a full-grown tree. Therefore men reject Him now.
build the temple--The promise of the future true building of the spiritual temple by Messiah (Mt 16:18; 1Cor 3:17; 2Cor 6:16; Eph 2:20-22; Heb 3:3) is an earnest to assure the Jews, that the material temple will be built by Joshua and Zerubbabel, in spite of all seeming obstacles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared in Israel under Messiah's superintendence (Eze. 40:1-43:27). The repetition of the same clause (Zech 6:13) gives emphasis to the statement as to Messiah's work.
6:136:13: Եւ նա՛ առցէ զքաջութիւն. նստցի եւ տիրեսցէ ՚ի վերայ աթոռոյ իւրոյ. եւ եղիցի քահանայն ընդ աջմէ նորա, եւ խորհուրդ խաղաղութեան եղիցի ՚ի մէջ երկոցունց[10831]։ [10831] Ոմանք. Եւ եղիցի քահանայ ընդ աջմէ։
13 Նա քաջութիւն պիտի ստանայ, պիտի նստի եւ տիրի իր աթոռին: Նրա աջ կողմում պիտի լինի քահանայ եւ խաղաղութեան խորհուրդ՝ երկուսի միջեւ:
13 Անիկա պիտի շինէ Տէրոջը տաճարը Ու պատիւ պիտի ունենայ Եւ իր աթոռին վրայ նստելով՝ պիտի կառավարէ Ու քահանայ պիտի ըլլայ իր աթոռին վրայ Ու երկուքին մէջտեղ խաղաղութեան խորհուրդ պիտի ըլլայ’»։
Եւ նա առցէ զքաջութիւն,`` նստցի եւ տիրեսցէ ի վերայ աթոռոյ իւրոյ. եւ եղիցի քահանայ [65]ընդ աջմէ նորա``, եւ խորհուրդ խաղաղութեան եղիցի ի մէջ երկոցունց:

6:13: Եւ նա՛ առցէ զքաջութիւն. նստցի եւ տիրեսցէ ՚ի վերայ աթոռոյ իւրոյ. եւ եղիցի քահանայն ընդ աջմէ նորա, եւ խորհուրդ խաղաղութեան եղիցի ՚ի մէջ երկոցունց[10831]։
[10831] Ոմանք. Եւ եղիցի քահանայ ընդ աջմէ։
13 Նա քաջութիւն պիտի ստանայ, պիտի նստի եւ տիրի իր աթոռին: Նրա աջ կողմում պիտի լինի քահանայ եւ խաղաղութեան խորհուրդ՝ երկուսի միջեւ:
13 Անիկա պիտի շինէ Տէրոջը տաճարը Ու պատիւ պիտի ունենայ Եւ իր աթոռին վրայ նստելով՝ պիտի կառավարէ Ու քահանայ պիտի ըլլայ իր աթոռին վրայ Ու երկուքին մէջտեղ խաղաղութեան խորհուրդ պիտի ըլլայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
6:136:13 Он создаст храм Господень и примет славу, и воссядет, и будет владычествовать на престоле Своем; будет и священником на престоле Своем, и совет мира будет между тем и другим.
6:13 καὶ και and; even αὐτὸς αυτος he; him λήμψεται λαμβανω take; get ἀρετὴν αρετη valor καὶ και and; even καθίεται καθιζω sit down; seat καὶ και and; even κατάρξει καταρχω in; on τοῦ ο the θρόνου θρονος throne αὐτοῦ αυτος he; him καὶ και and; even ἔσται ειμι be ὁ ο the ἱερεὺς ιερευς priest ἐκ εκ from; out of δεξιῶν δεξιος right αὐτοῦ αυτος he; him καὶ και and; even βουλὴ βουλη intent εἰρηνικὴ ειρηνικος peaceful ἔσται ειμι be ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀμφοτέρων αμφοτερος both
6:13 וְ֠ wᵊ וְ and הוּא hû הוּא he יִבְנֶ֞ה yivnˈeh בנה build אֶת־ ʔeṯ- אֵת [object marker] הֵיכַ֤ל hêḵˈal הֵיכָל palace יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he יִשָּׂ֣א yiśśˈā נשׂא lift הֹ֔וד hˈôḏ הֹוד splendour וְ wᵊ וְ and יָשַׁ֥ב yāšˌav ישׁב sit וּ û וְ and מָשַׁ֖ל māšˌal משׁל rule עַל־ ʕal- עַל upon כִּסְאֹ֑ו kisʔˈô כִּסֵּא seat וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be כֹהֵן֙ ḵōhˌēn כֹּהֵן priest עַל־ ʕal- עַל upon כִּסְאֹ֔ו kisʔˈô כִּסֵּא seat וַ wa וְ and עֲצַ֣ת ʕᵃṣˈaṯ עֵצָה counsel שָׁלֹ֔ום šālˈôm שָׁלֹום peace תִּהְיֶ֖ה tihyˌeh היה be בֵּ֥ין bˌên בַּיִן interval שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
6:13. et ipse extruet templum Domino et ipse portabit gloriam et sedebit et dominabitur super solio suo et erit sacerdos super solio suo et consilium pacis erit inter duos illosYea, he shall build a temple to the Lord: and he shall bear the glory, and shall sit, and rule upon his throne: and he shall be a priest upon his throne, and the counsel of peace shall be between them both.
13. even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.
6:13. And he will raise a temple to the Lord. And he will carry the glory, and he will sit and rule upon his throne. And he will be a priest upon his throne, and a counsel of peace will be between the two of them.
6:13. Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.
Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both:

6:13 Он создаст храм Господень и примет славу, и воссядет, и будет владычествовать на престоле Своем; будет и священником на престоле Своем, и совет мира будет между тем и другим.
6:13
καὶ και and; even
αὐτὸς αυτος he; him
λήμψεται λαμβανω take; get
ἀρετὴν αρετη valor
καὶ και and; even
καθίεται καθιζω sit down; seat
καὶ και and; even
κατάρξει καταρχω in; on
τοῦ ο the
θρόνου θρονος throne
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσται ειμι be
ο the
ἱερεὺς ιερευς priest
ἐκ εκ from; out of
δεξιῶν δεξιος right
αὐτοῦ αυτος he; him
καὶ και and; even
βουλὴ βουλη intent
εἰρηνικὴ ειρηνικος peaceful
ἔσται ειμι be
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀμφοτέρων αμφοτερος both
6:13
וְ֠ wᵊ וְ and
הוּא הוּא he
יִבְנֶ֞ה yivnˈeh בנה build
אֶת־ ʔeṯ- אֵת [object marker]
הֵיכַ֤ל hêḵˈal הֵיכָל palace
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
הֽוּא־ hˈû- הוּא he
יִשָּׂ֣א yiśśˈā נשׂא lift
הֹ֔וד hˈôḏ הֹוד splendour
וְ wᵊ וְ and
יָשַׁ֥ב yāšˌav ישׁב sit
וּ û וְ and
מָשַׁ֖ל māšˌal משׁל rule
עַל־ ʕal- עַל upon
כִּסְאֹ֑ו kisʔˈô כִּסֵּא seat
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
כֹהֵן֙ ḵōhˌēn כֹּהֵן priest
עַל־ ʕal- עַל upon
כִּסְאֹ֔ו kisʔˈô כִּסֵּא seat
וַ wa וְ and
עֲצַ֣ת ʕᵃṣˈaṯ עֵצָה counsel
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
תִּהְיֶ֖ה tihyˌeh היה be
בֵּ֥ין bˌên בַּיִן interval
שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
6:13. et ipse extruet templum Domino et ipse portabit gloriam et sedebit et dominabitur super solio suo et erit sacerdos super solio suo et consilium pacis erit inter duos illos
Yea, he shall build a temple to the Lord: and he shall bear the glory, and shall sit, and rule upon his throne: and he shall be a priest upon his throne, and the counsel of peace shall be between them both.
6:13. And he will raise a temple to the Lord. And he will carry the glory, and he will sit and rule upon his throne. And he will be a priest upon his throne, and a counsel of peace will be between the two of them.
6:13. Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:13: Even he shall build the temple - Joshua, not Zerubbabel.
He shall bear the glory - Have all the honor of it; for none can do this but himself. The Messiah is still intended.
And shall sit and rule upon his throne - For the government of the Church shall be upon his shoulder.
And he shall be a priest upon his throne - He shall, as the great high priest, offer the only available offering and atonement; and so he shall be both king and priest, a royal king and a royal priest; for even the priest is here stated to sit upon his throne.
And the counsel of peace shall be between them both - Whom? Zerubbabel and Joshua? Certainly not Zerubbabel, for he is not mentioned in all this prediction; but, as the Messiah is intended, the counsel of peace - the purpose to establish peace between heaven and earth, must be between the Father and the Son.
Albert Barnes: Notes on the Bible - 1834
6:13: Even He - Literally, "He Himself." The repetition shows that it is a great thing, which he affirms; "and He," again emphatic, "He," the same who shall build the temple of the Lord, "He shall bear the glory." Great must be the glory, since it is affirmed of Him as of none beside, "He shall bear glory," "He should build the temple of the Lord," as none beside ever built it; He should bear glory, as none beside ever bare it, "the glory as of the Only Begotten of the Father, full of grace and truth" Joh 1:14. This word glory is almost always used of the special glory of God, and then, although seldom, of the Majesty of those, on whom God confers majesty as His representatives, as Moses, or Joshua Num 27:20, or "the glory of the kingdom" given to Solomon Ch1 29:25. It is used also of Him, a likeness of whom these vicegerents of God bare, in a Psalm whose language belongs (as Jews too have seen,) to One more than man , although also of glory given by God, either of grace or nature .
So in our Lord's great High Priest's prayer lie says, "Father, glorify Thou Me with Thine ownself with the glory which I had with Thee before the world was" Joh 17:5; and prays, "that they also whom Thou hast given Me, be with Me, where I am; that they may behold My glory which Thou hast given Me" Joh 17:24. So Paul, applying the words of the eighth Psalm, says of our Lord, "We see Jesus, who was made a little lower than the angels, crowned with glory and horror" Heb 2:9; and the angels and saints round the Throne say, "Worthy is the Lamb which was slain to receive power and wisdom and strength and honor and glory and blessing, and those on earth answer, Blessing and honor and glory and power be unto Him that sitteth upon the Throne and unto the Lamb foRev_er and ever" Rev 5:12-13. That glory Isaiah saw; in His miracles He "manifested forth His glory" Joh 12:41, "which resided in Him" Joh 2:11; in His Transfiguration, the three Apostles "saw His glory" Luk 9:32, shining out from within Him; "into this His glory" (Luk 24:26; add Pe1 1:11-12), He told the disciples at Emmaus, the prophets said, that He was to enter, having first suffered what He suffered; in this His glory He is to sit, when He judges. "And He shall sit and rule on His Throne" Mat 19:28; Luk 9:26. His rule shall be, not passing but abiding, not by human might, but in peaceful majesty, as God says, "Yet have I set My king upon My holy bill of Zion" Psa 2:6, and again, Sit Thou on My Right Hand, until I make Thine enemies Thy footstool" Psa 110:1; and the angel said to Mary, "The Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob foRev_er, and of His kingdom there shall be no end" Luk 1:32-33.
And He shall be a priest upon His Throne - He shall be at once king and priest, as it is said, "Thou art a priest foRev_er after the order of Melchizedec." When the Christ should reign, He should not cease to be our Priest. He, having all power given to Him in heaven and earth, reigneth over His Church and His elect by His grace, and over the world by His power, yet ever liveth to make intercession for us. Rup.: "Not dwellings now on what is chiefest, that "by Him were all things created that are in heaven and that are in earth, visible and invincible, whether they be thrones or dominions or principalities or powers; all things were created by Him and for Him, and He is before all things, and by Him all things consist" Col 1:16-17, how many crowns of glory belong to Him, One and the Same, God and man, Christ Jesus! He then "will bear glory and will sit upon His throne and shall be a priest on His throne."
How just this is, it is easier to think than to express, that "He should sit and rule all things, by whom all things were wade, and He should be a Priest foRev_er," by whose Blood all things are reconciled. "He shall rule then upon His throne, and He shall be a priest upon His throne," which cannot be said of any of the saints, because it is the right of none of them, to call the throne of his rule or of his priesthood his own, but of this Only Lord and Priest, whose majesty and throne are one and the same with the Majesty of God, as He saith, "When the Son of Man shall come in His Majesty (Glory), then shall He sit upon the throne of His Majesty (Glory)" Mat 25:31. And what meaneth that re-duplication, and He shall rule on His Throne, but that One and the Same, of whom all this is said, should be and is King and Priest. He who is King shall rule on His Throne, because kingdom and priesthood shall meet in One Person, and One shall occupy the double throne of kingdom and priesthood." He alone should be our King; He alone our Saviour: He alone the Object of our love, obedience and adoration.
And the counsel of peace shall be between them both - "The counsel of peace" is not merely peace, as Jerome seems to interpret: "He is both king and priest, and shall sit both on the royal and sacerdotal throne, and there shall be peaceful counsel between both, so that neither should the royal eminence depress the dignity of the priesthood, nor the dignity of the priesthood, the royal eminency, but both should be consistent in the glory of the One Lord Jesus." For had this been all, the simple idiom, "there shall be peace between them," would have been used here, as elsewhere (Jdg 4:17; Sa1 7:14; Kg1 5:16 (12 English)). But "counsel of peace," must, according to the like idioms, signify "a counsel devising or procuring peace" for some other than those who counsel thereon. We have the idiom itself, "counsellors of peace" Pro 12:20.
They twain - Might be said of things : but things are naturally not said to counsel, so that the meaning should be, that the thrones of the priests and of the Branch should counsel. For the throne is in each case merely subordinate. It is not as we might say, "the See of Rome," or "of Constantinople," or "of Canterbury," meaning the successive Bishops. It is simply the material throne, on which He sits. Nor is anything said of any throne of a priest, nor had a priest any throne. His office was to stand "before the Lord," his intercessorial office to "offer gifts and sacrifices for sin" Heb 5:1; Heb 9:9. To "offer up sacrifice, first for his own sins and then for the people's" Heb 7:27, was his special office and honor.
There are then not two thrones. One sits on His Throne, as King and Priest. It seems only to remain, that the counsel of peace should be between Jesus and the Father; as Jerome says, "I read in the book of some, that this, "there shall be a peaceful counsel between the two," is referred to the Father and the Son, because He "came to do not His own will, but the Will of the Father" Joh 5:30; Joh 6:38, and "the Father is in the Son, and the Son in the Father" Joh 14:10. In Christ all is perfect harmony. There is a counsel of peace between Him and the Father whose temple He builds. The Will of the Father and the Son is one. Both had one Will of love toward us, the salvation of the world, bringing forth peace through our redemption. God the Father "so loved the world, that He gave His Only-Begotten Son, that whosoever believeth in Him should not perish but have everlasting life" Joh 3:16; and God the Son "is our peace, who hath made both one, that He might reconcile both unto God in one body by the Cross, and came and preached peace to them which were afar off and to them that were nigh" Eph 2:14, Eph 2:16-17.
Others seem to me less naturally to interpret it of Christ in His two offices. Rup.: "There shall be the counsel of peace between them, the ruler and the priest, not that Christ is divided, but that those two princedoms, which were hitherto divided, (the priest and the king being different persons) should be united in the One Christ. Between these two princedoms, being inseparably joined in one, shall be the counsel of peace, because through that union we have peace; and through Him "it pleased the Father to reconcile all things unto Himself, and that all things should be brought to peace through the Blood of His cross, whether things in earth or things in heaven" Col 1:19-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: bear: Psa 21:5, Psa 45:3, Psa 45:4, Psa 72:17-19; Isa 9:6, Isa 11:10, Isa 22:24, Isa 49:5, Isa 49:6; Jer 23:6; Dan 7:13, Dan 7:14; Joh 13:31, Joh 13:32, Joh 17:1-5; Eph 1:20-23; Phi 2:7-11; Heb 2:7-9; Pe1 3:22; Rev 3:21, Rev 5:9-13, Rev 19:11-16
a priest: Zac 6:11; Gen 14:18; Psa 110:4; Heb 3:1, Heb 4:14-16, Heb 6:20, Heb 7:1, Heb 7:24, Heb 7:25-28; Heb 10:12, Heb 10:13
and the: Zac 4:14; Psa 85:9-11; Isa 54:10; Dan 9:25-27; Mic 5:4; Act 10:36-43; Rom 5:1; Eph 2:13-18; Col 1:2, Col 1:18-20; Heb 7:1-3
Geneva 1599
6:13 Even he shall build the temple of the LORD; and he shall bear the (q) glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between (r) them both.
(q) Of which Joshua had but a shadow.
(r) The two offices of the kingdom and priesthood, will be joined together in such a way, that they will no longer be separated.
John Gill
6:13 Even he shall build the temple of the Lord,.... Which is repeated, as Kimchi observes, for confirmation sake:
and he shall bear the glory; that is, of building the temple; and the phrase denotes that the glory of it shall be upon him, shall be hung upon him, as in Is 22:24 and so shall be visible; that it would be weighty and heavy, he having many crowns on his head, put there by all the saints, who everyone of them ascribe glory to him; that it would continue, and not pass away like the glory of this world; and that he, and he alone, should bear it; not Joshua, nor Zerubbabel, nor the ministers of the word, nor members of churches, nor any other, but himself; he, and he alone, shall be exalted:
and shall sit and rule upon his throne; in heaven, having done his work on earth, where he is at ease and rest, and exercises power and authority; he rules over the whole world, and the kings of it in general, and in particular over his saints, by his Spirit, word, and ordinates, feeding, protecting, and defending them:
and he shall be a Prince upon his throne; he is both Priest and King, and exercises both offices at one and the same time, and even now in heaven; having offered himself as a sacrifice on earth, by which he has put away sin for ever, and perfected his people; he is set down upon his throne, as a King crowned with glory and honour; and ever lives as a Priest the throne, to make intercession for them; by appearing in the presence of God for them; by presenting his blood, sacrifice, and righteousness, to his divine Father; by offering up the prayers and praises of his people; by declaring it as his will that such and such blessings be bestowed upon them; and by applying the benefits of his death unto them:
and the counsel of peace shall be between them both; not between Joshua and Zerubbabel, who should agree together, as they did, in the administration of government belonging to their distinct offices; rather between the priestly and kingly offices of Christ; nor the council of peace between the Father and the Son, concerning the salvation of the elect; for that was past in eternity; but better the Gospel of peace, called the whole counsel of God, which, in consequence of Christ being a Priest on his throne, was preached to both Jews and Gentiles; which brought the glad tidings of peace and salvation by Christ to both, and was the means of making peace between them both.
John Wesley
6:13 The glory - Of both kingly and priestly office; the glory of both those crowns shall abide on him. Shall sit - Which speaks both his royal magnificence, and the perpetuity of it. A priest - The great high - priest, to offer the great sacrifice to God, to make reconciliation, to intercede for his people. The counsel of peace - The peace made for God's people shall rest upon these two, the kingly and priestly office of Christ; by his priestly office he shall make their peace with God, by his kingly office he shall deliver them from their spiritual enemies.
Robert Jamieson, A. R. Fausset and David Brown
6:13 bear the glory--that is, wear the insignia of the kingly glory, "the crowns" (Ps 21:5; Ps 102:16; Is 52:13). He himself shall bear the glory, not thou, Joshua, though thou dost bear the crowns. The Church's dignity is in her head alone, Christ. So Eliakim, type of Messiah, was to have "all the glory of his father's house hung upon him" (Is 22:24).
sit--implying security and permanence.
priest . . . throne-- (Gen 14:18; Ps 110:4; Heb 5:6, Heb 5:10; Heb 6:20; Heb. 7:1-28).
counsel of peace . . . between . . . both--Joshua and Zerubbabel, the religious and civil authorities co-operating in the temple, typify the peace, or harmonious union, between both the kingly and priestly offices. The kingly majesty shall not depress the priestly dignity, nor the priestly dignity the kingly majesty [JEROME]. The peace of the Church, formerly sought for in the mutual "counsels" of the kings and the priests, who had been always distinct, shall be perfectly ensured by the concurrence of the two offices in the one Messiah, who by His mediatorial priesthood purchases it, and by His kingly rule maintains it. VITRINGA takes "His throne" to be Jehovah the Father's. Thus it will be, "there shall be . . . peace between the Branch and Jehovah" [LUDOVICUS DE DIEU]. The other view is better, namely, "Messiah's throne." As Priest He expiates sin; as King, extirpates it. "Counsel of peace," implies that it is the plan of infinite "wisdom," whence Messiah is called "Counsellor" (Is 9:6; Eph 1:8, Eph 1:11; Heb 6:17). Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the conflicting claims of God's justice as a King, and His love as a Father and Priest. Hence is produced peace to man (Lk 2:14; Acts 10:36; Eph 2:13-17). It is only by being pardoned through His atonement and ruled by His laws, that we can find "peace." The royal "throne" was always connected with the "temple," as is the case in the Apocalypse (Rev_ 7:15), because Christ is to be a king on His throne and a priest, and because the people, whose "king" the Lord is, cannot approach Him except by a priestly mediation [ROOS]. Jesus shall come to effect, by His presence (Is 11:4; Dan 7:17), that which in vain is looked for, in His absence, by other means. He shall exercise His power mediatorially as priest on His throne (Zech 6:13); therefore His reign is for a limited period, which it could not be if it were the final and everlasting state of glory. But being for a special purpose, to reconcile all things in this world, now disordered by sin, and so present it to God the Father that He may again for the first time since the fall come into direct connection with His creatures; therefore it is limited, forming the dispensation in the fulness of times (Eph 1:10), when God shall gather in one all things in Christ, the final end of which shall be, "God all in all" (1Cor 15:24-28).
6:146:14: Եւ պսակդ եղիցի այնոցիկ՝ որ ակն ունին. եւ պիտանեաց նորա, եւ որոց ճանաչեն զնա, եւ ՚ի շնորհս որդւոյ Սոփոնիայ եւ յերգս տան Տեառն[10832]։ [10832] Ոմանք. Զնա, ՚ի շնորհս... եւ յերգս տան նորա։
14 Այդ պսակը պիտի լինի նրանց համար, ովքեր ապաւինում են նրան, արժանի են նրան, ովքեր ճանաչում են այն, նաեւ Սոփոնիայի որդու շնորհների համար եւ Տիրոջ տաճարի երգերի համար”»:
14 «Եւ պսակները Հելէմին, Տուբիային ու Յեդայիային եւ Սոփոնիայի որդիին Հենին պիտի ըլլան՝ Տէրոջը տաճարին մէջ յիշատակ ըլլալու համար։
Եւ պսակդ եղիցի [66]այնոցիկ` որ ակն ունին. եւ պիտանեաց նորա, եւ որոց ճանաչեն զնա, եւ ի շնորհս որդւոյ Սոփոնեայ եւ յերգս տան`` Տեառն:

6:14: Եւ պսակդ եղիցի այնոցիկ՝ որ ակն ունին. եւ պիտանեաց նորա, եւ որոց ճանաչեն զնա, եւ ՚ի շնորհս որդւոյ Սոփոնիայ եւ յերգս տան Տեառն[10832]։
[10832] Ոմանք. Զնա, ՚ի շնորհս... եւ յերգս տան նորա։
14 Այդ պսակը պիտի լինի նրանց համար, ովքեր ապաւինում են նրան, արժանի են նրան, ովքեր ճանաչում են այն, նաեւ Սոփոնիայի որդու շնորհների համար եւ Տիրոջ տաճարի երգերի համար”»:
14 «Եւ պսակները Հելէմին, Տուբիային ու Յեդայիային եւ Սոփոնիայի որդիին Հենին պիտի ըլլան՝ Տէրոջը տաճարին մէջ յիշատակ ըլլալու համար։
zohrab-1805▾ eastern-1994▾ western am▾
6:146:14 А венцы те будут Хелему и Товии, Иедаю и Хену, сыну Софониеву, на память в храме Господнем.
6:14 ὁ ο the δὲ δε though; while στέφανος στεφανος.1 wreath; laurel ἔσται ειμι be τοῖς ο the ὑπομένουσιν υπομενω endure; stay behind καὶ και and; even τοῖς ο the χρησίμοις χρησιμος serviceable; useful αὐτῆς αυτος he; him καὶ και and; even τοῖς ο the ἐπεγνωκόσιν επιγινωσκω recognize; find out αὐτὴν αυτος he; him καὶ και and; even εἰς εις into; for χάριτα χαρις grace; regards υἱοῦ υιος son Σοφονιου σοφονιας and; even εἰς εις into; for ψαλμὸν ψαλμος psalm ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master
6:14 וְ wᵊ וְ and הָ hā הַ the עֲטָרֹ֗ת ʕᵃṭārˈōṯ עֲטָרָה wreath תִּֽהְיֶה֙ tˈihyeh היה be לְ lᵊ לְ to חֵ֨לֶם֙ ḥˈēlem חֵלֶם Heldai וּ û וְ and לְ lᵊ לְ to טֹובִיָּ֣ה ṭôviyyˈā טֹובִיָּה Tobijah וְ wᵊ וְ and לִ li לְ to ידַֽעְיָ֔ה yḏˈaʕyˈā יְדַעְיָה Jedaiah וּ û וְ and לְ lᵊ לְ to חֵ֖ן ḥˌēn חֵן Hen בֶּן־ ben- בֵּן son צְפַנְיָ֑ה ṣᵊfanyˈā צְפַנְיָה Zephaniah לְ lᵊ לְ to זִכָּרֹ֖ון zikkārˌôn זִכָּרֹון remembrance בְּ bᵊ בְּ in הֵיכַ֥ל hêḵˌal הֵיכָל palace יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:14. et coronae erunt Helem et Tobiae et Idaiae et Hen filio Sofoniae memoriale in templo DominiAnd the crowns shall be to Helem, and Tobias, and Idaias, and to Hem, the son of Sophonias, a memorial in the temple of the Lord.
14. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.
6:14. And the crowns will be to Heldai, and Tobijah, and Jedaiah, as well as to Hem, the son of Zephaniah, as a memorial in the temple of the Lord.
6:14. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.
And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD:

6:14 А венцы те будут Хелему и Товии, Иедаю и Хену, сыну Софониеву, на память в храме Господнем.
6:14
ο the
δὲ δε though; while
στέφανος στεφανος.1 wreath; laurel
ἔσται ειμι be
τοῖς ο the
ὑπομένουσιν υπομενω endure; stay behind
καὶ και and; even
τοῖς ο the
χρησίμοις χρησιμος serviceable; useful
αὐτῆς αυτος he; him
καὶ και and; even
τοῖς ο the
ἐπεγνωκόσιν επιγινωσκω recognize; find out
αὐτὴν αυτος he; him
καὶ και and; even
εἰς εις into; for
χάριτα χαρις grace; regards
υἱοῦ υιος son
Σοφονιου σοφονιας and; even
εἰς εις into; for
ψαλμὸν ψαλμος psalm
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
6:14
וְ wᵊ וְ and
הָ הַ the
עֲטָרֹ֗ת ʕᵃṭārˈōṯ עֲטָרָה wreath
תִּֽהְיֶה֙ tˈihyeh היה be
לְ lᵊ לְ to
חֵ֨לֶם֙ ḥˈēlem חֵלֶם Heldai
וּ û וְ and
לְ lᵊ לְ to
טֹובִיָּ֣ה ṭôviyyˈā טֹובִיָּה Tobijah
וְ wᵊ וְ and
לִ li לְ to
ידַֽעְיָ֔ה yḏˈaʕyˈā יְדַעְיָה Jedaiah
וּ û וְ and
לְ lᵊ לְ to
חֵ֖ן ḥˌēn חֵן Hen
בֶּן־ ben- בֵּן son
צְפַנְיָ֑ה ṣᵊfanyˈā צְפַנְיָה Zephaniah
לְ lᵊ לְ to
זִכָּרֹ֖ון zikkārˌôn זִכָּרֹון remembrance
בְּ bᵊ בְּ in
הֵיכַ֥ל hêḵˌal הֵיכָל palace
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:14. et coronae erunt Helem et Tobiae et Idaiae et Hen filio Sofoniae memoriale in templo Domini
And the crowns shall be to Helem, and Tobias, and Idaias, and to Hem, the son of Sophonias, a memorial in the temple of the Lord.
6:14. And the crowns will be to Heldai, and Tobijah, and Jedaiah, as well as to Hem, the son of Zephaniah, as a memorial in the temple of the Lord.
6:14. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Венец должен находиться в храме на память о жертвователях, так что и из этого можно видеть только символическое значение венца. В иудейском предании сохранилось свидетельство о действительном хранении венца, сделанного Захариею, в храме. (Talmudis Babylonia Codex Middoth... Opera et Studio Constantini l'Empereur de Oppyck. Luqduni Batarorum, 1630. P. p 130-132). Самые имена жертвователей, согласно тексту LXX, должны также иметь символическое значение (Reinke 63).
Adam Clarke: Commentary on the Bible - 1831
6:14: And the crowns shall be - One of my MSS. has אטרות ataroth, crowns, corrected into עטרת atereth, crown; and so the Septuagint, Syriac, and Arabic. The Chaldee has, "And praise shall be," etc. The meaning appears to be this, that the crown made for Joshua should be delivered to the persons mentioned here and in Zac 6:10, to be laid up in the temple of the Lord, as a memorial of this typical transaction.
Albert Barnes: Notes on the Bible - 1834
6:14: And the crowns shall be to Helem - There is no ground apparent to us, why the name "Helem" appears instead of "Holdai" , or "Hen" for "Josiah:" yet the same person must have been called both Hen and Josiah, since the father's name is the same in both places. They cannot both be intended as explanations of the former names, since Helem stands insulated in Hebrew, its meaning conjectural. Perhaps then they were the own names of the individuals, and the names compounded with the name of God, honorable names which they had taken.
For a memorial in the temple of the Lord - They brought a passing gift, but it should be for a lasting memorial in their behalf. It is a renewal of the well-known term of the law. The two stones, engraven with the names of the children of Israel, upon the shoulders of the Ephod, were to the end, that Aaron should "bear their names before the Lord upon his two shoulders for a memorial" Exo 28:12, Exo 28:22; Exo 39:7; continually, it is added of the "breastplate with its twelve precious stones Exo 28:29; the atonement money of the children of Israel was to be appointed for the service of the tabernacle of the congregation, that it may be a memorial for the children of Israel before the Lord, to make atonement for their souls; "to make an atonement for their souls before the Lord" Exo 30:16. They were to "blow with the trumpets over their burnt-offerings, and over the sacrifice of their peace-offerings, that they may be to you for a memorial before your God" Num 10:10.
When Midian had been smitten before Israel, and not one of Israel had been slain, they brought all the gold which had accrued to them, and "Moses and Eleazar took the gold, and brought it into the tabernacle, a memorial for the children of Israel before the Lord" Num 31:50, Num 31:54. So the angel said to Cornelius, "thy prayers and thy alms are come up for a memorial before God" Act 10:4, Act 10:31. Rup.: "This is what we look for, that to all the saints and friends of God, whom these signify, those crowns which they made of their gold and silver for the Lord Jesus, shall be an everlasting memorial in that heavenly temple of the Lord." The tradition of the Jews, that this was literally, observed , can hardly be without foundation. Cyril: "These their offerings shall be for grace to those who dedicated them and an occasion of doxology. For the piety of princes becomes to the rest a path to the love of God. But when Christ is crowned by us, then shall also the multitude of the Gentiles haste to the knowledge of Him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: Helem: Zac 6:10
a memorial: Exo 12:14, Exo 28:12, Exo 28:29; Num 16:40, Num 31:54; Jos 4:7; Sa1 2:30; Mat 26:13; Mar 14:9; Act 10:4; Co1 11:23-26
Geneva 1599
6:14 And the crowns shall be to (s) Helem, and to Tobijah, and to Jedaiah, and to (t) Hen the son of Zephaniah, for a (u) memorial in the temple of the LORD.
(s) Who was also called Heldai.
(t) He was also called Joshias.
(u) That they may acknowledge their infirmity, who thought that all things would be restored immediately: and of this their infidelity these two crowns will remain as tokens; (Acts 1:6).
John Gill
6:14 And the crowns shall be to Helem,.... The same with Heldai, Zech 6:10,
and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah; the same with Josiah, Zech 6:10,
for a memorial in the temple of the Lord; the crowns, after they had been put upon the head of Joshua, were taken off, and laid up in some part of the temple, of which the Jews make mention in their Misna (r); and say there were golden chains fixed to the beams of the porch (of the temple), by which the young priests went up, and saw the crowns; as it is said, Zech 6:14 "and the crowns shall be to Helem", &c.; these were laid up for a memorial of the liberality and generosity of those men, as Jarchi interprets it; who had so freely and largely offered towards the building of the temple; or rather, as Alshec (s), another Jewish commentator, observes, they were for a memorial of something future, even of the Messiah, who was typified by Joshua; when he had those crowns upon him; for those crowns respected the glory of Christ's government in future times; and being made both of silver and gold, and put upon the head of the high priest Joshua, denoted the union of the kingly and priestly offices in the Messiah.
(r) Massech. Middot, c. 3. sect. 8. (s) Apud L'Empereur. Not. in ib.
John Wesley
6:14 The crowns - The two crowns before mentioned. Helem - These persons we know no more of than their names. A memorial - Of the Messiah's certain and speedy coming.
Robert Jamieson, A. R. Fausset and David Brown
6:14 the crowns shall be to Helem . . . a memorial--deposited in the temple, to the honor of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antitypical king-priest, soon to come. Helem, the same as Heldai above. So Hen (that is, "favor") is another name for Josiah (that is, "God founds") above. The same person often had two names.
6:156:15: Եւ հեռաւորք ՚ի նոցանէ եկեսցեն եւ շինեսցեն զտո՛ւն Տեառն. եւ ծանիջիք թէ Տէր ամենակալ առաքեաց զիս առ ձեզ. եւ եղիցի եթէ լսելով լուիցէք ձայնի Տեառն Աստուծոյ ձերոյ[10833]։[10833] Ոմանք. Թէ լսելով լուիջիք ձայ՛՛։
15 Եւ նրանք, ովքեր հեռու են, պիտի գան ու շինեն Տիրոջ տաճարը, եւ դուք պիտի իմանաք, թէ Ամենակալ Տէ՛րն ուղարկեց ինձ ձեզ մօտ: Այս բանը պիտի կատարուի, եթէ դուք ջանադիր ականջ դնէք ձեր Տէր Աստծու ձայնին:
15 Եւ հեռուն եղողները պիտի գան ու Տէրոջը տաճարը պիտի շինեն եւ պիտի գիտնաք թէ զօրքերու Տէրը զիս ձեզի ղրկեր է։ Ասիկա պիտի ըլլայ՝ եթէ ուշադրութեամբ ձեր Տէր Աստուծոյն ձայնին մտիկ ընէք»։
Եւ հեռաւորք ի նոցանէ եկեսցեն եւ շինեսցեն [67]զտուն Տեառն. եւ ծանիջիք թէ Տէր ամենակալ առաքեաց զիս առ ձեզ. եւ եղիցի, եթէ լսելով լուիցէք ձայնի Տեառն Աստուծոյ ձերոյ:

6:15: Եւ հեռաւորք ՚ի նոցանէ եկեսցեն եւ շինեսցեն զտո՛ւն Տեառն. եւ ծանիջիք թէ Տէր ամենակալ առաքեաց զիս առ ձեզ. եւ եղիցի եթէ լսելով լուիցէք ձայնի Տեառն Աստուծոյ ձերոյ[10833]։
[10833] Ոմանք. Թէ լսելով լուիջիք ձայ՛՛։
15 Եւ նրանք, ովքեր հեռու են, պիտի գան ու շինեն Տիրոջ տաճարը, եւ դուք պիտի իմանաք, թէ Ամենակալ Տէ՛րն ուղարկեց ինձ ձեզ մօտ: Այս բանը պիտի կատարուի, եթէ դուք ջանադիր ականջ դնէք ձեր Տէր Աստծու ձայնին:
15 Եւ հեռուն եղողները պիտի գան ու Տէրոջը տաճարը պիտի շինեն եւ պիտի գիտնաք թէ զօրքերու Տէրը զիս ձեզի ղրկեր է։ Ասիկա պիտի ըլլայ՝ եթէ ուշադրութեամբ ձեր Տէր Աստուծոյն ձայնին մտիկ ընէք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:156:15 И издали придут, и примут участие в построении храма Господня, и вы узнаете, что Господь Саваоф послал меня к вам, и это будет, если вы усердно будете слушаться гласа Господа Бога вашего.
6:15 καὶ και and; even οἱ ο the μακρὰν μακραν far away ἀπ᾿ απο from; away αὐτῶν αυτος he; him ἥξουσιν ηκω here καὶ και and; even οἰκοδομήσουσιν οικοδομεω build ἐν εν in τῷ ο the οἴκῳ οικος home; household κυρίου κυριος lord; master καὶ και and; even γνώσεσθε γινωσκω know διότι διοτι because; that κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἀπέσταλκέν αποστελλω send off / away με με me πρὸς προς to; toward ὑμᾶς υμας you καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless εἰσακούοντες εισακουω heed; listen to εἰσακούσητε εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your
6:15 וּ û וְ and רְחֹוקִ֣ים׀ rᵊḥôqˈîm רָחֹוק remote יָבֹ֗אוּ yāvˈōʔû בוא come וּ û וְ and בָנוּ֙ vānˌû בנה build בְּ bᵊ בְּ in הֵיכַ֣ל hêḵˈal הֵיכָל palace יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וִ wi וְ and ידַעְתֶּ֕ם yḏaʕtˈem ידע know כִּֽי־ kˈî- כִּי that יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to וְ wᵊ וְ and הָיָה֙ hāyˌā היה be אִם־ ʔim- אִם if שָׁמֹ֣ועַ šāmˈôₐʕ שׁמע hear תִּשְׁמְע֔וּן tišmᵊʕˈûn שׁמע hear בְּ bᵊ בְּ in קֹ֖ול qˌôl קֹול sound יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ס ʔᵉlōhêḵˈem . s אֱלֹהִים god(s)
6:15. et qui procul sunt venient et aedificabunt in templo Domini et scietis quia Dominus exercituum misit me ad vos erit autem hoc si auditu audieritis vocem Domini Dei vestriAnd they that are far off, shall come and shall build in the temple of the Lord: and you shall know that the Lord of hosts sent me to you. But this shall come to pass, if hearing you will hear the voice of the Lord your God.
15. And they that are far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And shall come to pass, if ye will diligently obey the voice of the LORD your God.
6:15. And those who are far away, will approach, and will build in the temple of the Lord. And you will know that the Lord of hosts sent me to you. Yet this shall be only if, when hearing, you will have heeded the voice of the Lord your God.
6:15. And they [that are] far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And [this] shall come to pass, if ye will diligently obey the voice of the LORD your God.
And they [that are] far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And [this] shall come to pass, if ye will diligently obey the voice of the LORD your God:

6:15 И издали придут, и примут участие в построении храма Господня, и вы узнаете, что Господь Саваоф послал меня к вам, и это будет, если вы усердно будете слушаться гласа Господа Бога вашего.
6:15
καὶ και and; even
οἱ ο the
μακρὰν μακραν far away
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
ἥξουσιν ηκω here
καὶ και and; even
οἰκοδομήσουσιν οικοδομεω build
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
γνώσεσθε γινωσκω know
διότι διοτι because; that
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἀπέσταλκέν αποστελλω send off / away
με με me
πρὸς προς to; toward
ὑμᾶς υμας you
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
εἰσακούοντες εισακουω heed; listen to
εἰσακούσητε εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ὑμῶν υμων your
6:15
וּ û וְ and
רְחֹוקִ֣ים׀ rᵊḥôqˈîm רָחֹוק remote
יָבֹ֗אוּ yāvˈōʔû בוא come
וּ û וְ and
בָנוּ֙ vānˌû בנה build
בְּ bᵊ בְּ in
הֵיכַ֣ל hêḵˈal הֵיכָל palace
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וִ wi וְ and
ידַעְתֶּ֕ם yḏaʕtˈem ידע know
כִּֽי־ kˈî- כִּי that
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send
אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
אִם־ ʔim- אִם if
שָׁמֹ֣ועַ šāmˈôₐʕ שׁמע hear
תִּשְׁמְע֔וּן tišmᵊʕˈûn שׁמע hear
בְּ bᵊ בְּ in
קֹ֖ול qˌôl קֹול sound
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ס ʔᵉlōhêḵˈem . s אֱלֹהִים god(s)
6:15. et qui procul sunt venient et aedificabunt in templo Domini et scietis quia Dominus exercituum misit me ad vos erit autem hoc si auditu audieritis vocem Domini Dei vestri
And they that are far off, shall come and shall build in the temple of the Lord: and you shall know that the Lord of hosts sent me to you. But this shall come to pass, if hearing you will hear the voice of the Lord your God.
6:15. And those who are far away, will approach, and will build in the temple of the Lord. And you will know that the Lord of hosts sent me to you. Yet this shall be only if, when hearing, you will have heeded the voice of the Lord your God.
6:15. And they [that are] far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And [this] shall come to pass, if ye will diligently obey the voice of the LORD your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Факт пожертвования на храм от лица оставшихся в Вавилоне не останется единичным: многие и впредь издалека будут приходить и принимать участие в устроении храма Господня; осуществятся и другие обетования, если только народ не перестанет слушать гласа Господа Бога своего.
Adam Clarke: Commentary on the Bible - 1831
6:15: And they that are far off shall come - The Gentiles shall come to the Savior of the world; and build - become a part of this new temple; for they, as living stones, shall become a holy temple, a habitation of God through the Spirit.
Ye shall know that the Lord of hosts hath sent me - These predictions, relative to the regal and sacerdotal offices of the Messiah, shall be so circumstantially fulfilled, that ye, Jews, shall be obliged to acknowledge that the Lord of hosts hath sent me with this message.
And this shall come to pass - Your own temple shall be rebuilt, and God shall dwell among you now, if ye will diligently obey the voice of Jehovah your God.
Albert Barnes: Notes on the Bible - 1834
6:15: And they who are far off shall come - They who came from Babylon with offerings to God, became types of the Gentiles, of whom the Apostle says, "Now in Christ Jesus ye who sometimes were far off have become nigh through the blood of Christ" Eph 2:13; and, "He came and preached peace to you which were far off and to them that were nigh" Eph 2:17; and "the promise is to you and to your children, and to all that are far off, as many as the Lord our God shall call" Act 2:39.
And build in - or upon, the temple of the Lord (Neh 4:4, Neh 4:11 (Neh 4:10, Neh 4:17 in English).) Not "build it" for it was to be built by "the Branch," but "build on," labor on, it. It was a building, which should continually be enlarged; of which Paul says, "I, as a wise master-builder, according to the grace given unto me, laid the foundation, and another buildeth thereon; let every man take heed how, he buildeth thereupon" Co1 3:10. Cyril: "What shall they build? Themselves, compacting themselves with the saints, and joining together in faith to oneness with those of Israel, Jesus Christ Himself being the head cornerstone and uniting together in harmony through Himself, what was of old divided. For He united "the two peoples into one new man, making peace, and reconciling in His own body all things unto the Father" Eph 2:15-16, which being accomplished, we shall own the truth of the holy prophets, and know clearly that it was God who spake in them and declared to us beforehand the mystery of Christ."
And this shall be - Not as though the coming of Christ depended upon their faithfulness, but their share in it. "Ye shall know (he had said) that the Lord of hosts hath sent me unto you;" but whether this knowledge should reach to individuals, depends upon their obedience and their willingness to know; "it shall be, , if ye will diligently obey the voice of the Lord your God. For none of the wicked," Daniel says, "shall understand" Dan 12:10; and Hosea, "Who is wise, and he shall understand these things? prudent, and he shall know them? For the ways of the Lord are right, and the just shall walk in them and the transgressors shall stumble at them" ; and the wise man, "he that keepeth the law of the Lord getteth the understanding thereof" (Ecclesiasticus 21:11). So our Lord said, "If any man will do His will, he shall know of the doctrine, whether it be of God or whether I speak of Myself" Joh 7:17; "He that is of God heareth God's words: ye therefore hear them not because ye are not of God: Joh 8:47 : Everyone that is of the truth heareth My voice" Joh 18:37. Osorius: "Because he had said, And ye shall know that the Lord hath sent me unto you, he warns them, that the fruit of that coming will reach to those only, who should hear God and with ardent mind join themselves to His name. For as many as believed in Him were made sons of God; but the rest were cast into outer darkness. But they receive Christ, who hear His voice and do not refuse His rule. For He was made the cause of eternal salvation to tell who obey Him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: they: Isa 56:6-8, Isa 57:19, Isa 60:10; Act 2:39; Co1 3:10-15; Eph 2:13-22; Pe1 2:4, Pe1 2:5
and ye: Zac 6:12, Zac 2:8-11, Zac 4:8, Zac 4:9; Joh 17:20, Joh 17:21
And this: Zac 3:7; Isa 3:10, Isa 58:10-14; Rom 16:26; Pe2 1:5-10
Geneva 1599
6:15 And they [that are] (x) far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me to you. And [this] shall come to pass, if ye will diligently (y) obey the voice of the LORD your God.
(x) That is, the Gentiles by the preaching of the Gospel, will help toward the building of the spiritual temple.
(y) If you will believe and remain in the obedience of faith.
John Gill
6:15 And they that are afar off shall come,..... Into the temple; not the material temple; nor is this a prophecy which was fulfilled in Herod, a stranger, repairing that, as Kimchi suggests; but into the spiritual temple, the church; and is a prophecy of the calling of the Gentiles, who are said to be "afar off", Eph 2:12, from God; from having his image on them; from subjection to his law; from the knowledge and fear of him; and from communion with him: from Christ; from the knowledge of his person, righteousness, and salvation by him; from love to him, faith in him, and fellowship with him; from the Spirit of God, and from the people of God, and from any solid hope of eternal life: now these being called by grace, and brought to Christ under the drawings of the Father's love, shall come to his church, and join themselves to his people:
and build in the temple of the Lord; upon the foundation Christ; and be useful in building up others, either by private conversation, or by public preaching the word; it is not said, they shall "build the temple of the Lord"; that is Christ's work; but "build in" it:
and ye shall know that the Lord of hosts hath sent me unto you; that is, the Prophet Zechariah, who was sent to the Jews to declare these things to them; or, as the Targum adds, "to prophesy unto you": which they would fully know, and be assured of, when these things should have their accomplishment:
and this shall come to pass, if ye will diligently obey the voice of the Lord your God; not that the fulfilment of the above predictions depended upon their obedience; but when they should in the latter day obey the Gospel of Christ, or "the word of the Lord" their "God", as the Targum paraphrases it; then this would come to pass, that they should know that the prophet had his mission from the Lord.
John Wesley
6:15 They that are far off - This verse hath a double reference, one to the Jews, and the building of the material temple, the other to the bringing in of the Gentiles. And this - The literal part shall come to pass in your day, if you will obey the voice of the Lord. The mystical part shall come to pass also, and, if you will believe and obey, the Gentiles shall come in and be your brethren, and help to build the temple, the spiritual temple. But if you rebel and obey not, you shall be cast out and the Gentiles be taken in, to be God's people.
Robert Jamieson, A. R. Fausset and David Brown
6:15 they . . . far off shall . . . build--The reason why the crowns were made of gold received from afar, namely, from the Jews of Babylon, was to typify the conversion of the Gentiles to Messiah, King of Israel. This, too, was included in the "peace" spoken of in Zech 6:13 (Acts 2:39; Eph 2:12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Is 60:9) to the king of the Jews at Jerusalem is intended, to be followed, secondly, by the conversion of the Gentiles from "far off" (Zech 2:11; Zec. 8:2-23; Is 60:10; Is 57:19).
build in the temple--Christ "builds the temple" (Zech 6:12-13; Heb 3:3-4): His people "build in the temple." Compare Heb 3:2, "Moses in His house."
ye shall know, &c.--when the event corresponds to the prediction (Zech 2:9; Zech 4:9).
this shall come to pass, if ye . . . obey, &c.--To the Jews of Zechariah's day a stimulus is given to diligent prosecution of the temple building, the work which it was meanwhile their duty to fulfil, relying on the hope of the Messiah afterwards to glorify it. The completion of the temple shall "come to pass," if ye diligently on your part "obey the Lord." It is not meant that their unbelief could set aside God's gracious purpose as to Messiah's coming. But there is, secondarily, meant, that Messiah's glory as priest-king of Israel shall not be manifested to the Jews till they turn to Him with obedient penitence. They meanwhile are cast away "branches" until they be grafted in again on the Branch and their own olive tree (Zech 3:8; Zech 12:10-12; Mt 23:39; Rom 11:16-24).