Զաքարիա / Zechariah - 7 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Вопрос о том, продолжать ли соблюдение постов, установленных в память разрушения Иерусалима и храма. 4-7. Посты, установленные помимо повеления Божия, не имеют никакого отношения к Богу. 8-14. Предки современного пророку поколения наказаны опустошением страны и рассеянием за несоблюдение нравственных заповедей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have done with the visions, but not with the revelations of this book; the prophet sees no more such signs as he had seen, but still "the word of the Lord came to him." In this chapter we have, I. A case of conscience proposed to the prophet by the children of the captivity concerning fasting, whether they should continue their solemn fasts which they had religiously observed during the seventy years of their captivity, ver. 1-3. II. The answer to this question, which is given in this and the next chapter; and this answer was given not all at once, but by piece-meal, and, it should seem, at several times, for here are four distinct discourses which have all of them reference to this case, each of them prefaced with "the word of the Lord came," ver. 4-8 and ch. viii. 1, 18. The method of them is very observable. In this chapter, 1. The prophet sharply reproves them for the mismanagements of their fasts, ver. 4-7. 2. He exhorts them to reform their lives, which would be the best way of fasting, and to take heed of those sins which brought those judgments upon them which they kept these fasts in memory of, ver. 8-14. And then in the next chapter, having searched the wound, he binds it up, and heals it, with gracious assurances of great mercy God had yet in store for them, by which he would turn their fasts into feasts.
Adam Clarke: Commentary on the Bible - 1831
Some Jews being sent from those who remained at Babylon to inquire of the priests and prophets at Jerusalem whether they were still bound to observe those fasts which had been appointed on occasion of the destruction of Jerusalem, and kept during the captivity, the prophet is commanded to take this opportunity of enforcing upon them the weightier matters of the law, judgment and mercy, that they might not incur such calamities as befell their fathers. He also intimates that in their former fasts they had regarded themselves more than God; and that they had rested too much on the performance of external rites, although the former prophets had largely insisted on the superior excellence of moral duties, Zac 7:1-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zac 7:1, The captives enquire concerning the set fasts; Zac 7:4, Zechariah reproves the hypocrisy of their fasting; Zac 7:8, Sin the cause of their captivity.
John Gill
INTRODUCTION TO ZECHARIAH 7
This chapter treats concerning the nature and use of certain fasts kept by the Jews, on account of the destruction of the temple, and other things; and concerning the message of the former prophets to them, and the effects of it. The occasion of the former was an embassy sent by the Jews to the priests and prophets, to know whether they should continue the fast of the fifth month; upon which the prophet was sent by the Lord unto them. The time of the prophecy is noted, Zech 7:1. An account of the embassy is given, of the persons that were sent, and to whom, and upon what account, Zech 7:2. The answer of the Lord to it by the prophet, showing the usefulness of fasts to him, and putting them upon hearkening to his voice by the former prophets, when Jerusalem was in great prosperity, Zech 7:4 and then they are exhorted by him, in the ministry of the present prophet, to acts of righteousness, several species of which are mentioned; and which were the same they had been exhorted to by the former prophets, but had neglected, and hardened their hearts against all exhortations and instructions, Zech 7:8 and were the reason of their captivity and desolation, Zech 7:13.
7:17:1: Եւ եղեւ յամին չորրորդի Դարեհի արքայի, եղեւ բան Տեառն առ Զաքարիա. որ օր չորք էին ամսոյն իններորդի, որ է Քասղեւ[10834]։ [10834] Ոմանք. Իններորդի, որ եւ Քասղեւ։
1 Դարեհ թագաւորի չորրորդ տարում, իններորդ ամսի՝ Քասղեւ ամսի չորրորդ օրը Տիրոջ խօսքը հասաւ Զաքարիային:
7 Դարեհ թագաւորին չորրորդ տարուան, իններորդ ամսուան, այսինքն Քասղեւին չորրորդ օրը, Տէրոջը խօսքը Զաքարիային եղաւ,
Եւ եղեւ յամին չորրորդի Դարեհի արքայի, եղեւ բան Տեառն առ Զաքարիա, որ օր չորք էին ամսոյն իններորդի, որ է Քասղեւ:

7:1: Եւ եղեւ յամին չորրորդի Դարեհի արքայի, եղեւ բան Տեառն առ Զաքարիա. որ օր չորք էին ամսոյն իններորդի, որ է Քասղեւ[10834]։
[10834] Ոմանք. Իններորդի, որ եւ Քասղեւ։
1 Դարեհ թագաւորի չորրորդ տարում, իններորդ ամսի՝ Քասղեւ ամսի չորրորդ օրը Տիրոջ խօսքը հասաւ Զաքարիային:
7 Դարեհ թագաւորին չորրորդ տարուան, իններորդ ամսուան, այսինքն Քասղեւին չորրորդ օրը, Տէրոջը խօսքը Զաքարիային եղաւ,
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7:17:1 В четвертый год царя Дария было слово Господне к Захарии, в четвертый день девятого месяца, Хаслева,
7:1 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the τετάρτῳ τεταρτος fourth ἔτει ετος year ἐπὶ επι in; on Δαρείου δαρειος the βασιλέως βασιλευς monarch; king ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Ζαχαριαν ζαχαριας Zacharias; Zakharias τετράδι τετρας the μηνὸς μην.1 month τοῦ ο the ἐνάτου ενατος ninth ὅς ος who; what ἐστιν ειμι be Χασελευ χασελευ Chaseleu; Khaselev
7:1 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be בִּ bi בְּ in שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year אַרְבַּ֔ע ʔarbˈaʕ אַרְבַּע four לְ lᵊ לְ to דָרְיָ֖וֶשׁ ḏoryˌāweš דָּרְיָוֶשׁ Darius הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king הָיָ֨ה hāyˌā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to זְכַרְיָ֗ה zᵊḵaryˈā זְכַרְיָה Zechariah בְּ bᵊ בְּ in אַרְבָּעָ֛ה ʔarbāʕˈā אַרְבַּע four לַ la לְ to † הַ the חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month הַ ha הַ the תְּשִׁעִ֖י ttᵊšiʕˌî תְּשִׁיעִי ninth בְּ bᵊ בְּ in כִסְלֵֽו׃ ḵislˈēw כִּסְלֵו Kislev
7:1. et factum est in anno quarto Darii regis factum est verbum Domini ad Zacchariam in quarta mensis noni qui est casleuAnd it came to pass in the fourth year of king Darius, that the word of the Lord came to Zacharias, in the fourth day of the ninth month, which is Casleu.
1. And it came to pass in the fourth year of king Darius, that the word of the LORD came unto Zechariah in the fourth of the ninth month, even in Chislev.
7:1. And it happened, in the fourth year of king Darius, that the word of the Lord came to Zechariah, on the fourth day of the ninth month, which is Kislev.
7:1. And it came to pass in the fourth year of king Darius, [that] the word of the LORD came unto Zechariah in the fourth [day] of the ninth month, [even] in Chisleu;
And it came to pass in the fourth year of king Darius, [that] the word of the LORD came unto Zechariah in the fourth [day] of the ninth month, [even] in Chisleu:

7:1 В четвертый год царя Дария было слово Господне к Захарии, в четвертый день девятого месяца, Хаслева,
7:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
τετάρτῳ τεταρτος fourth
ἔτει ετος year
ἐπὶ επι in; on
Δαρείου δαρειος the
βασιλέως βασιλευς monarch; king
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρὸς προς to; toward
Ζαχαριαν ζαχαριας Zacharias; Zakharias
τετράδι τετρας the
μηνὸς μην.1 month
τοῦ ο the
ἐνάτου ενατος ninth
ὅς ος who; what
ἐστιν ειμι be
Χασελευ χασελευ Chaseleu; Khaselev
7:1
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
בִּ bi בְּ in
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
אַרְבַּ֔ע ʔarbˈaʕ אַרְבַּע four
לְ lᵊ לְ to
דָרְיָ֖וֶשׁ ḏoryˌāweš דָּרְיָוֶשׁ Darius
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
הָיָ֨ה hāyˌā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
זְכַרְיָ֗ה zᵊḵaryˈā זְכַרְיָה Zechariah
בְּ bᵊ בְּ in
אַרְבָּעָ֛ה ʔarbāʕˈā אַרְבַּע four
לַ la לְ to
הַ the
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
הַ ha הַ the
תְּשִׁעִ֖י ttᵊšiʕˌî תְּשִׁיעִי ninth
בְּ bᵊ בְּ in
כִסְלֵֽו׃ ḵislˈēw כִּסְלֵו Kislev
7:1. et factum est in anno quarto Darii regis factum est verbum Domini ad Zacchariam in quarta mensis noni qui est casleu
And it came to pass in the fourth year of king Darius, that the word of the Lord came to Zacharias, in the fourth day of the ninth month, which is Casleu.
7:1. And it happened, in the fourth year of king Darius, that the word of the Lord came to Zechariah, on the fourth day of the ninth month, which is Kislev.
7:1. And it came to pass in the fourth year of king Darius, [that] the word of the LORD came unto Zechariah in the fourth [day] of the ninth month, [even] in Chisleu;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. В память печальных событий, приведших Израиля к окончательному разгрому и рассеянию, были установлены посты, соблюдавшиеся и в продолжение плена и по окончании его. Таких постов было четыре: 1) пост десятого месяца - в память того дня (десятый день десятого месяца), когда началась осада Иерусалима Навуходоносором (4: Цар XXV:1), 2) пост четвертого месяца, в девятый день которого началось разрушение стен Иерусалима (Иер LII:5-7), 3) сожжение храма и города и окончательное разрушение стен в седьмой день пятого месяца (4: Цар XXV:8: дал. ) послужило поводом к установлению особого, важнейшего между другими, поста, и 4) наконец, установлен был пост в память убиения Годолии в седьмом месяце (ст. 25). - Но в четвертый год царствования Дария храмовая постройка так далеко подвинулась вперед и вообще дела, по-видимому, принимали столь благоприятный оборот, что некоторых стала смущать мысль о том, благовременно ли соблюдать пост пятого месяца (в память разрушения храма) теперь, когда уже изглажены следы разрушения, и повод для поста и сетования, следовательно, устранен. Не время ли отменить пост? - От кого собственно исходил вопрос об отмене постов, определить довольно трудно. "Вефиль" (ст. 2), означающий, по-видимому, то общество или лицо, которое отправляет послов пред Господа, толкуется исследователями различно: некоторые понимают это название в смысле "дома Божия", т. е. общества верующих (без ближайшего определения); другие разумеют город Вефиль, в который возвратилась часть пленников вавилонских. - И эти-то пленники, водворившиеся в родном городе, отправляют посольство (послы, очевидно, родились в Вавилоне и потому носят имена халдейские) в Иерусалим помолиться пред лицем Господа и предложить священникам и пророкам вопрос о благовременности прекращения поста в пятый месяц соблюдавшегося в течение многих лет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass in the fourth year of king Darius, that the word of the LORD came unto Zechariah in the fourth day of the ninth month, even in Chisleu; 2 When they had sent unto the house of God Sherezer and Regem-melech, and their men, to pray before the LORD, 3 And to speak unto the priests which were in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years? 4 Then came the word of the LORD of hosts unto me, saying, 5 Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me? 6 And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves? 7 Should ye not hear the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when men inhabited the south and the plain?
This occasional sermon, which the prophet preached, and which is recorded in this and the next chapter, was above two years after the former, in which he gave them an account of his visions, as appears by comparing the date of this (v. 1), in the ninth month of the fourth year of Darius, with the date of that (ch. i. 1), in the eighth month of the second year of Darius; not that Zechariah was idle all that while (it is expressly said that he and Haggai continued prophesying till the temple was finished in the sixth year of Darius; Ezra vi. 14, 15), but during that time he did not preach any sermon that was afterwards published, and left upon record, as this is. God may be honoured, his work done, and his interest served, by word of mouth as well as by writing; and by inculcating and pressing what has been taught, as well as by advancing something new. Now here we have,
I. A case proposed concerning fasting. Some persons were sent to enquire of the priests and prophets whether they should continue to observe their yearly fasts, particularly that in the fifth month, as they had done. It is uncertain whether the case was put by those that yet remained in Babylon, who, being deprived of the benefit of the solemn feasts which God's ordinance appointed them, made up the want by the solemn fasts which God's providences called them to; or by those that had returned, but lived in the country, as some rather incline to think, because they are called the people of the land, v. 5. But, as to that, the answer given to the messengers of the captive Jews might be directed, not to them only, but to all the people. Observe,
1. Who they were that came with this enquiry--Sherezer and Regem-melech, persons of some rank and figure, for they came with their men, and did not think it below them, or any disparagement to them, to be sent on this errand, but rather an addition to their honour to be, (1.) Attendants in God's house, there to do duty and receive orders. The greatest of men are less than the least of the ordinances of Jesus Christ. (2.) Agents for God's people, to negotiate their affairs. Men of estates, having more leisure than men of business, ought to employ their time in the service of the public, and by doing good they make themselves truly great; the messengers of the churches were the glory of Christ, 2 Cor. viii. 23.
2. What the errand was upon which they came. They were sent perhaps not with gold and silver (as those, ch. vi. 10, 11), or, if they were, that is not mentioned, but upon the two great errands which should bring us all to the house of God, (1.) to intercede with God for his mercy. They were sent to pray before the Lord, and, some think (according to the usage then), to offer sacrifice, with which they offered up their prayers. The Jews, in captivity, prayed towards the temple (as appears Dan. vi. 10); but now that it was in a fair way to be rebuilt they sent their representatives to pray in it, remembering that God had said that his house should be called a house of prayer for all people, Isa. lvi. 7. In prayer we must set ourselves as before the Lord, must see his eye upon us and have our eye up to him. (2.) To enquire of God concerning his mind. Note, When we offer up our requests to God it must be with a readiness to receive instructions from him; for, if we turn away our ear from hearing his law, we cannot expect that our prayers should be acceptable to him. We must therefore desire to dwell in the house of the Lord all the days of our life that we may enquire there (Ps. xxvii. 4), asking, not only, Lord, what wilt thou do for me? but, Lord what wilt thou have me to do?
3. Whom they consulted. They spoke to the priests that were in the house of the Lord and to the prophets; the former were an oracle for ordinary cases, the latter for extraordinary; they were blessed with both, and would try if either could acquaint them with the mind of God in this case. Note, God having given diversities of gifts to men, and all to profit with, we should make use of all as there is occasion. They were not so wedded to the priests, their stated ministers, as to distrust the prophets, who appeared, by the gifts given them, well qualified to serve the church; nor yet were they so much enamoured with the prophets as to despise the priests, but they spoke both to the priests and to the prophets, and, in consulting both, gave glory to the God of Israel, and that one Spirit who works all in all. God might speak to them either by urim or by prophets (1 Sam. xxviii. 6), and therefore they would not neglect either. The priests and the prophets were not jealous one of another, nor had any difference among themselves; let not the people then make differences between them, but thank God they had both. The prophets did indeed reprove what was amiss in the priests, but at the same time told the people that the priest's lips should keep knowledge, and they must enquire the law at his mouth, for he is the messenger of the Lord of hosts, Mal. ii. 7. Note, Those that would know God's mind should consult God's ministers, and in doubtful cases ask advice of those whose special business it is to search the scriptures.
4. What the case was which they desired satisfaction in (v. 3): Should I weep in the fifth month, separating myself, as I have done these so many years. Observe, (1.) What had been their past practice, not only during the seventy years of the captivity but to this time, which was twenty years after the liberty proclaimed them; they kept up solemn stated fasts for humiliation and prayer, which they religiously observed, according as their opportunities were, in their closets, families, or such assemblies for worship as they had. In the case here, they mention only one, that of the fifth month; but it appears, by ch. viii. 19, that they observed four anniversary fasts, one in the fourth month (June 17), in remembrance of the breaking up of the wall of Jerusalem (Jer. lii. 6), another in the fifth month (July 4), in remembrance of the burning of the temple (Jer. lii. 12, 13), another in the seventh month (September 3), in remembrance of the killing of Gedaliah, which completed their dispersion, and another in the tenth month (December 10), in remembrance of the beginning of the siege of Jerusalem, 2 Kings xxv. 1. Now it was very commendable in them to keep those fasts, thus to humble themselves under those humbling providences, by which God called them to weeping and mourning, thus to accommodate themselves to their troubles, and prepare themselves for deliverance. It would likewise be a means of possessing their children betimes with a due sense of the hand of the Lord gone out against them. (2.) What was their present doubt-whether they should continue these fasts or no. The case is put as by a single person: Should I weep? But it was the case of many, and the satisfaction of one would be a satisfaction to the rest. Or perhaps many had left it off, but the querist will not be determined by the practice of others; if God will have him continue it, he will, whatever others do. His fasting is described by his weeping, separating himself. A religious fast must be solemnized, not only by abstinence, here called a separating ourselves from the ordinary lawful comforts of life, but by a godly sorrow for sin, here expressed by weeping. "Should I still keep such days to afflict the soul as I have done these so many years?" It is said (v. 5) to be seventy years, computed from the last captivity, as before, ch. i. 12. The enquiry intimates a readiness to continue it, if God so appoint, though it be a mortification to the flesh. [1.] Something is to be said for the continuance of these fasts. Fasting and praying are good work at any time, and do good; we have always both cause enough and need enough to humble ourselves before God. To throw off these fasts would be an evidence of their being too secure, and a cause of their being more so. They were still in distress, and under the tokens of God's displeasure; and it is unwise for the patient to break off his course of physic while he is sensible of such remains of his distemper. But, [2.] There is something to be said for the letting fall of these fasts. God had changed the method of his providences concerning them, and returned in ways of mercy to them; and ought not they then to change the method of their duties? Now that the bridegroom has returned, why should the children of the bride-chamber fast? Every thing is beautiful in its season. And as to the fast of the fifth month (which is that they particularly enquire about), that, being kept in remembrance of the burning of the temple, might seem to be superseded rather than any of the other, because the temple was now in a fair way to be rebuilt. But, having long kept up this fast, they would not leave it off without advice, and without asking and knowing God's mind in the case. Note, A good method of religious services, which we have found beneficial to ourselves and others, ought not to be altered without good reason, and therefore not without mature deliberation.
II. An answer given to this case. It should seem that, though the question looked plausible enough, those who proposed it were not conscientious in it, for they were more concerned about the ceremony than about the substance; they seemed to boast of their fasting, and to upbraid God Almighty with it, that he had not sooner returned in mercy to them; "for we have done it these so many years." As those, Isa. lviii. 3, Wherefore have we fasted, and thou seest not? And some think that unbelief, and distrust of the promises of God, were at the bottom of their enquiry; for, if they had given them the credit that was due to them, they needed not to doubt but that their fasts ought to be laid aside, now that the occasion of them was over. And therefore the first answer to their enquiry is a very sharp reproof of their hypocrisy, directed, not only to the people of the land, but to the priests, who had set up these fasts, and perhaps some of them were for keeping them up, to serve some purpose of their own. Let them all take notice that, whereas they thought they had made God very much their debtor by these fasts, they were much mistaken, for they were not acceptable to him, unless they had been observed in a better manner and to better purpose.
1. What they did that was good was not done aright (v. 5): You fasted and mourned. They were not chargeable with the omission or neglect of the duty, though it was displeasing to the body (thy fasts were continually before me, Ps. l. 8), but they had not managed them aright. Note, Those that come to enquire of their duty must be willing first to be told of their faults. And those that seem zealous for the outside of a duty ought to examine themselves faithfully whether they have the regard they ought to have to the inside of it. (1.) They had not an eye to God in their fasting: Did you at all fast unto me, even to me? He appeals to their own consciences; they will witness against them that they had not been sincere in it, much more will God, who is greater than the heart and knows all things. You know very well that you did not at all fast to me; in fasting did you fast to me? There was the carcase and form of the duty, but none of the life, and soul, and power of it. Was it to me, even to me? The repetition intimates what a great deal of stress is laid upon this as the main matter, in that and other holy exercises, that they be done to God, even to him, with an eye to his word as our rule, and his glory as our end, in them, seeking to please him and to obtain his favour, and studious by the sincerity of our intention to approve ourselves to him. When this was wanting every fast was but a jest. To fast, and not fast to God, was to mock him and provoke him, and could not be pleasing to him. Those that make fasting a cloak for sin, as Jezebel's fast, or by it make their court to men for their applause, as the Pharisees, or that rest in outward expressions of humiliation while their hearts are unhumbled, as Ahab, do they fast to God, even to him? Is this the fast that God has chosen? Isa. lviii. 5. If the solemnities of our fasting, though frequent, long, and severe, do not serve to put an edge upon devout affections, to quicken prayer, to increase godly sorrow, and to alter the temper of our minds and the course of our lives for the better, they do not at all answer the intention, and God will not accept them as performed to him, even to him. (2.) They had the same eye to themselves in their fasting that they had in their eating and drinking (v. 6): "When you did eat, and when you did drink, on other days (nay, perhaps on your fast-days, in the observation of which you could, when you saw cause, dispense with yourselves, and take a liberty to eat and drink), did you not eat for yourselves and drink for yourselves? Have you not always done as you had a mind yourselves? Why then do you now pretend a desire to know the mind of God? In your religious feasts and thanksgivings you have had no more an eye to God than in your fasts." Or, rather, it refers to their common meals; they did no more design the honour of God in their fasting and praying than they did in their eating and drinking; but self was still the centre in which the lines of all their actions, natural, civil, and religious, met. They needed not be in such care about the continuance of their fasts, unless they had kept them better. Note, We miss our end in eating and drinking when we eat to ourselves and drink to ourselves, whereas we should eat and drink to the glory of God (1 Cor. x. 31), that our bodies may be fit to serve our souls in his service.
2. The principal good thing they should have done was left undone (v. 7): "Should you not hear the words which the Lord has cried by the former prophets? Yes, that you should have done on your fast-days; it was not enough to weep and separate yourselves on your fast-days, in token of your sorrow for the judgments you were under, but you should have searched the scriptures of the prophets, that you might have seen what was the ground of God's controversy with your fathers, and might have taken warning by their miseries not to tread in the steps of their iniquities. You ask, Shall we do as we have done, in fasting? No, you must do that which you have not yet done; you must repent of your sins and reform you lives. This is what we now call you to, and it is the same that the former prophets called your fathers to." To affect them the more with the mischief that sin had done them, that they might be brought to repent of it, he puts them in mind of the former flourishing state of their country: Jerusalem was then inhabited and in prosperity, that is now desolate and in distress. The cities round about, that are now in ruins, were then inhabited too and in peace. The country likewise was very populous: Men inhabited the south of the plain, which was not at all fortified, and yet they lived safely, and which was fruitful, and so they lived plentifully. But then God by the prophets cried to them, as one in earnest, and importunate with them, to amend their ways and doings, or else their prosperity would soon be at an end. "Now," says the prophet, "you should have taken notice of that, and have inferred that what was required of them for the preventing of the judgments, and which they did not, is required of you for the removal of the judgments; and, if you do it not, all your fasting and weeping signify nothing." Note, The words of the later prophets agree with those of the former; and, whether people are in prosperity or adversity, they must be called upon to leave their sins and do their duty; this must still be the burden of every song.
Adam Clarke: Commentary on the Bible - 1831
7:1: The fourth year of Ring Darius - Two years after they began to rebuild the temple, see Zac 1:1, A.M. 3486.
The ninth month, even in Chisleu - This answers to a part of our November and December. The names of the month appear only under and after the captivity.
Albert Barnes: Notes on the Bible - 1834
7:1: In the fourth year of Darius - Two years after the series of visions, shown to him, and two years before the completion of the temple. Chisleu being December, it was the end of 518 b. c.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: the fourth: Zac 1:1; Ezr 6:14, Ezr 6:15; Hag 2:10, Hag 2:20
Chisleu: Answering to part of November and part of December. Neh 1:1
Carl Friedrich Keil and Franz Delitzsch
7:1
Zech 7:1-3 describe the occasion for this instructive and consolatory "word of God," which was addressed to Zechariah in the fourth year of Darius, i.e., two years after the building of the temple was resumed, and two years before its completion, and therefore at a time when the building must have been far advanced, and the temple itself was possibly already finished in the rough. Zech 7:1. "It came to pass in the fourth year of king Darius, that the word of Jehovah came to Zechariah, on the fourth (day) of the ninth month, in Kislev." In this definition of the time we are surprised first of all at the circumstance, that, according to the Masoretic accentuation, and the division of the verses, the statement of the time is torn into two halves, and the notice of the year is placed after ויהי, whilst that of the month does not follow till after התה דבר יי; and secondly, at the fact that the introduction of the occurrence which led to this word of God is appended with the imperfect c. Vav rel. (vayyishlach), which would then stand in the sense of the pluperfect in opposition to the rule. On these grounds we must give up the Masoretic division of the verses, and connect the notice of the month and day in Zech 7:1 with Zech 7:2, so that Zech 7:1 contains merely the general statement that in the fourth year of king Darius the word of the Lord came to Zechariah. What follows will then be appended thus: On the fourth day of the ninth month, in Kislev, Bethel sent, etc. Thus the more precise definition of the time is only given in connection with the following occurrence, because it was self-evident that the word of God which was addressed to the prophet in consequence of that event, could not have been addressed to him before it occurred. The rendering of the words in Zech 7:2 is also a disputed point. We adopt the following: Zech 7:2. "Then Bethel sent Sharezer and Regem-melech, and his people, to entreat the face of Jehovah, (Zech 7:3) to speak to the priests who were at the house of Jehovah of hosts, and to the prophets, thus: Shall I weep, abstaining in the fifth month as I have now done so many years?" As Bēth-ēl may either signify the house of God, or be the name of the town of Bethel, it may be taken either as accus. loci, or as the subject of the sentence. Against the first explanation, which is very widely spread, viz., "it sent to the house of God, or to Bethel, Sharezer," etc., or "they sent to the house of God Sharezer," etc., it may be argued not only that the prophet, in order to make himself intelligible, ought either to have written 'el Bēth-'ēl, or to have placed Bēth-'ēl after the object, but also that beeth-'eel cannot be shown to have been ever applied to the temple of Jehovah, and that it would have been altogether out of place to speak of sending to Bethel, because Jehovah could not be prayed to in Bethel after the captivity. We must therefore take bēth-'ēl as the subject, and understand it as denoting the population of Bethel, and not as a name given to the church of the Lord, since there are no conclusive passages to support any such use, as bēth Yehōvâh only is used for the church of God (see at Hos 8:1), and here there could be no inducement to employ so unusual an epithet to denote the nation. A considerable number of the earlier inhabitants of Bethel had already returned with Zerubbabel, according to Ezra 2:28 and Neh 7:32; and, according to Neh 11:31, the little town appears to have been soon rebuilt. The inhabitants of this city sent an embassy to Jerusalem, namely Sharezer and Rechem-Melech, and his men. The omission of the nota accus. את has indeed been adduced as an objection to this interpretation of the names as the object, and the names have been therefore taken as the subject, and regarded as in apposition to Bēth-ēl: "Bethel, namely Sharezer and Rechem, etc., sent;" that is to say, two men are mentioned in connection with Bethel, who are supposed to have acted as leaders of the embassy. But there is something so harsh and inflexible in the assumption of such an apposition as this, that in spite of the omission of the את we prefer to regard the names as accusatives. The name Sharezer is evidently Assyrian (cf. Is 37:38; Jer 39:3, Jer 39:13), so that the man was probably born in Babylonia.
The object of sending these men is given first of all in general terms: viz., להלּות את־פּני יי, lit., to stroke the face of Jehovah, - an anthropomorphic expression for affectionate entreaty (see at Ps 119:58), and then defined more precisely in Zech 7:3, where it is stated that they were to inquire of the priests and prophets, i.e., through their mediation, to entreat an answer from the Lord, whether the mourning and fasting were to be still kept up in the fifth month. Through the clause אשׁר לבית יי the priests are described as belonging to the house of Jehovah, though not in the sense supposed by Kliefoth, namely, "because they were appointed to serve in His house along with the Levites, in the place of the first-born, who were the possession of Jehovah" (Num 3:41; Deut 10:8-9). There is no such allusion here; but the meaning is simply, "as the persons in the temple, who by virtue of their mediatorial service were able to obtain an answer from Jehovah to a question addressed to Him in prayer." The connection with the prophets points to this. The question האבכּה is defined by the inf. absol. הנּזר, as consisting in weeping or lamentation connected with abstinence from food and drink, i.e., with fasting. On this use of the inf. abs., see Ewald, 280, a; הנּזר, to abstain (in this connection from meat and drink), is synonymous with צוּם in Zech 7:5. זה כּ מּה שׁנים: "these how many years," for which we should say, "so many years." Kammeh suggests the idea of an incalculably long duration. זה, in this and other similar combinations with numerical data, has acquired the force of an adverb: now, already (cf. Zech 1:12, and Ewald, 302, b). The subject to אבכּה is the population of Bethel, by which the men had been delegated. The question, however, had reference to a subject in which the whole community was interested, and hence the answer from God is addressed to all the people (Zech 7:5). So far as the circumstances themselves are concerned, we can see from Zech 7:5 and Zech 8:19, that during the captivity the Israelites had adopted the custom of commemorating the leading incidents in the Chaldaean catastrophe by keeping fast-days in the fifth, seventh, fourth, and tenth months. In the fifth month (Ab), on the tent day, because, according to Jer 52:12-13, that was the day on which the temple and the city of Jerusalem were destroyed by fire in the nineteenth year of Nebuchadnezzar, though the seventh day of that month is the date given in 4Kings 25:8-9 (see the comm. in loc.). In the seventh month, according to Jewish tradition, they fasted on the third day, on account of the murder of the governor Gedaliah, and the Judaeans who had been left in the land (4Kings 25:25-26; Jer 51:1.). In the fourth month Tammuz) they fasted on the ninth day, on account of the conquest of Jerusalem by Nebuchadnezzar in the eleventh year of Zedekiah (Jer 39:2; Jer 52:6-7). And lastly, in the tenth month, a fast was kept on the tenth day on account of the commencement of the siege of Jerusalem by Nebuchadnezzar on that day, in the ninth year of Zedekiah (4Kings 25:1 and Jer 39:1).
(Note: The later Jews kept the 9th Ab as the day when both the first and second temples were destroyed by fire; and in Mishna Taanit iv. 6, five disasters are enumerated, which had fallen upon Israel on that day: viz., (1) the determination of God not to suffer the fathers to enter the promised land; (2 and 3) the destruction of the first and second temples; (4) the conquest of the city of Bether in the time of Bar-Cochba; (5) the destruction of the holy city, which Rashi explains from Mic 3:12 and Jer 26:18, but which others refer to the fact that Turnus Rufus (either Turannius Rufus or T. Annius Rufus: cf. Schttgen, Horae hebr. et talm. ii. 953ff., and Jost, Gesch. des Judenthums, ii. 77) ploughed over the foundation of the temple. Also, on the seventeenth of the fourth month (Tammuz), according to Mishna Taan. iv. 6, five disasters are said to have befallen Israel: (1) the breaking of the tables of the law (Exodus 32); (2) the cessation of the daily sacrifice in the first temple from the want of sacrificial lambs (cf. Jer 52:6); (3) the breach made in the city walls; (4) the burning of the law by Apostemus; and (5) the setting up of the abomination, i.e., of an idol, in the temple (Dan 11:31; Dan 12:13). Vid., Lundius, Codex talm. de jejunio, Traf. ad Rhen. 1694, p. 55ff.; also in abstract in Mishna ed. Surenhus. ii. pp. 382-3.)
The question put by the delegates referred simply to the fasting in the fifth month, in commemoration of the destruction of the temple. And now that the rebuilding of the temple was rapidly approaching completion, it appeared no longer in character to continue to keep this day, especially as the prophets had proclaimed on the part of God, that the restoration of the temple would be a sign that Jehovah had once more restored His favour to the remnant of His people. If this fast-day were given up, the others would probably be also relinquished. The question actually involved the prayer that the Lord would continue permanently to bestow upon His people the favour which He had restored to them, and not only bring to completion the restoration of the holy place, which was already begun, but accomplish generally the glorification of Israel predicted by the earlier prophets. The answer given by the Lord through Zechariah to the people refers to this, since the priests and prophets could give no information in the matter of their own accord.
The answer from the Lord divides itself into two parts, Zech 7:4-14 and ch. 8. In the first part He explains what it is that He requires of the people, and why He has been obliged to punish them with exile: in the second He promises them the restoration of His favour and the promised salvation. Each of these parts is divisible again into two sections, Zech 7:4-7 and Zech 7:8-14; Zechariah 8:1-17 and Zech 8:18-23; and each of these sections opens with the formula, "The word of Jehovah (of hosts) came to me (Zechariah), saying."
Geneva 1599
7:1 And it came to pass in the fourth year of king Darius, [that] the word of the LORD came to Zechariah in the fourth [day] of the ninth month, [even] in (a) Chisleu;
(a) Which contained part of November and part of December.
John Gill
7:1 And it came to pass, in the fourth year of King Darius,.... Near two years after the foundation of the temple was laid, Hag 2:10 and near two years before it was finished, Ezra 6:15 when the work was going forward, and there was a great deal of reason to believe it would be completed:
that the word of the Lord came unto Zechariah, in the fourth day of the ninth month, even in Chisleu: which answers to part of our October, and part of November.
Robert Jamieson, A. R. Fausset and David Brown
7:1 II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD. (Zech 7:1-14)
fourth year of . . . Darius--two years after the previous prophecies (Zech 1:1, &c.).
Chisleu--meaning "torpidity," the state in which nature is in November, answering to this month.
7:27:2: Եւ առաքեա՛ց ՚ի Բեթելայ Սարասար՝ եւ Աբուսադ՝ թագաւորք եւ արք իւրեանց աղաչել զՏէր[10835]. [10835] Ոմանք. Եւ Աբուսայ, թագաւորք։
2 Բեթէլից Սարասար ու Աբուսադ թագաւորները եւ իրենց մարդիկ ուղարկուեցին աղաչելու Տիրոջը
2 Երբ Սարասար ու Ռեկէմմելէք եւ անոնց մարդիկը Աստուծոյ տունը ղրկուեցան, որպէս զի Տէրոջը առջեւ աղօթք ընեն
Եւ առաքեաց [68]ի Բեթելայ Սարասար եւ Աբուսադ` թագաւորք եւ արք իւրեանց`` աղաչել զՏէր:

7:2: Եւ առաքեա՛ց ՚ի Բեթելայ Սարասար՝ եւ Աբուսադ՝ թագաւորք եւ արք իւրեանց աղաչել զՏէր[10835].
[10835] Ոմանք. Եւ Աբուսայ, թագաւորք։
2 Բեթէլից Սարասար ու Աբուսադ թագաւորները եւ իրենց մարդիկ ուղարկուեցին աղաչելու Տիրոջը
2 Երբ Սարասար ու Ռեկէմմելէք եւ անոնց մարդիկը Աստուծոյ տունը ղրկուեցան, որպէս զի Տէրոջը առջեւ աղօթք ընեն
zohrab-1805▾ eastern-1994▾ western am▾
7:27:2 когда Вефиль послал Сарецера и Регем-Мелеха и спутников его помолиться пред лицем Господа
7:2 καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth εἰς εις into; for Βαιθηλ βαιθηλ and; even Αρβεσεερ αρβεσεερ the βασιλεὺς βασιλευς monarch; king καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband αὐτοῦ αυτος he; him τοῦ ο the ἐξιλάσασθαι εξιλασκομαι the κύριον κυριος lord; master
7:2 וַ wa וְ and יִּשְׁלַח֙ yyišlˌaḥ שׁלח send בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel שַׂר־אֶ֕צֶר śar-ʔˈeṣer שַׂרְאֶצֶר Sharezer וְ wᵊ וְ and רֶ֥גֶם מֶ֖לֶךְ rˌeḡem mˌeleḵ רֶגֶם מֶלֶךְ Regem-Melech וַֽ wˈa וְ and אֲנָשָׁ֑יו ʔᵃnāšˈāʸw אִישׁ man לְ lᵊ לְ to חַלֹּ֖ות ḥallˌôṯ חלה become weak אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֥י pᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
7:2. et miserunt ad domum Dei Sarasar et Rogomelech et viri qui erant cum eo ad deprecandam faciem DominiWhen Sarasar, and Rogommelech, and the men that were with him, sent to the house of God, to entreat the face of the Lord:
2. Now Beth-el had sent Sharezer and Regem-melech, and their men, to entreat the favour of the LORD,
7:2. And Sharezer and Regemmelech, and the men who were with them, sent to the house of God, to entreat the face of the Lord,
7:2. When they had sent unto the house of God Sherezer and Regemmelech, and their men, to pray before the LORD,
When they had sent unto the house of God Sherezer and Regem- melech, and their men, to pray before the LORD:

7:2 когда Вефиль послал Сарецера и Регем-Мелеха и спутников его помолиться пред лицем Господа
7:2
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
εἰς εις into; for
Βαιθηλ βαιθηλ and; even
Αρβεσεερ αρβεσεερ the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
οἱ ο the
ἄνδρες ανηρ man; husband
αὐτοῦ αυτος he; him
τοῦ ο the
ἐξιλάσασθαι εξιλασκομαι the
κύριον κυριος lord; master
7:2
וַ wa וְ and
יִּשְׁלַח֙ yyišlˌaḥ שׁלח send
בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
שַׂר־אֶ֕צֶר śar-ʔˈeṣer שַׂרְאֶצֶר Sharezer
וְ wᵊ וְ and
רֶ֥גֶם מֶ֖לֶךְ rˌeḡem mˌeleḵ רֶגֶם מֶלֶךְ Regem-Melech
וַֽ wˈa וְ and
אֲנָשָׁ֑יו ʔᵃnāšˈāʸw אִישׁ man
לְ lᵊ לְ to
חַלֹּ֖ות ḥallˌôṯ חלה become weak
אֶת־ ʔeṯ- אֵת [object marker]
פְּנֵ֥י pᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
7:2. et miserunt ad domum Dei Sarasar et Rogomelech et viri qui erant cum eo ad deprecandam faciem Domini
When Sarasar, and Rogommelech, and the men that were with him, sent to the house of God, to entreat the face of the Lord:
7:2. And Sharezer and Regemmelech, and the men who were with them, sent to the house of God, to entreat the face of the Lord,
7:2. When they had sent unto the house of God Sherezer and Regemmelech, and their men, to pray before the LORD,
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Adam Clarke: Commentary on the Bible - 1831
7:2: When they had sent - Sherezer and Regem-melech - To inquire whether the fasts should be continued, which they had hitherto observed on account of their ruined temple; and the reason why they inquired was, that they were rebuilding that temple, and were likely to bring it to a joyful issue.
Albert Barnes: Notes on the Bible - 1834
7:2: When they held sent unto the house of God - Rather, "And Bethel sent;" that is, the inhabitants of Bethel sent. "The house of God" is nowhere in Holy Scripture called Bethel. Bethel is always the name of the place. . The "house of God" is designated by historians, Psalmists, prophets, by the name, "Beth-elohim," more commonly "Beth-Ha-elohim, the God;" or "of the Lord," YHVH. Zechariah and Haggai use these names. It is not likely that the name, Beth-el, should have first been given to the house of God, when it had been desecrated by the idolatries of Jeroboam. Bethel also is, in the Hebrew order of the words, naturally the subject . Nor is there any reason why they should have sent to Bethel, since they sought an answer from God. For it would be forced to say that they sent to Bethel, in order that those at Bethel should send to Jerusalem; which is not said.
It were unnatural also that the name of the sender should not have been mentioned, when the names of persons inferior, because sent, are recorded . Bethel, in Nehemiah's time Neh 11:31, was one of the chief places of Benjamin. "Two hundred twenty and three of the men of Bethel and Ai" Ezr 2:28 had returned with Zerubbabel. The answer being to "the people" of the land, such were doubtless the enquirers, not those still in Babylon. The answer shows that the question was not religious, though put as matter of religion. It is remarkable that, whereas in the case of those who brought presents from Babylon, the names express some relation to God, these names are singularly, the one of a parricide son of Sennacherib Isa 37:38; Kg2 19:37, and of one, chief among the King of Babylon's princes ; the other probably a secular name, "the king's friend".
Osorius: "I do not see why under the name of Bethel, the city so called is not understood. For since Jerusalem was not yet fortified, the Jews chose them sites in various places, where they should be less harassed. All hatred was concentrated on that city, which the neighbors wished not to be restored to its former greatness. Other cities they did not so molest. Bethel then, that is, the assembly of the city, sent messengers to Jerusalem to offer sacrifices to God and consult the wise there."
To entreat the face of the Lord - They wished, it seems, (so to speak) to ingratiate themselves with God with an account of their past self-humiliation, on the day when the house of God was burned by Nebuchadnezzar. In regard to God, the word is always used of entreating Him by earnest prayer .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: they: Zac 6:10; Ezr 6:10, Ezr 7:15-23, Ezr 8:28-30; Isa 60:7
pray before the Lord: Heb. intreat the face of the Lord, Zac 8:21; Exo 32:11 *marg. Sa1 13:12; Kg1 13:6; Jer 26:19
Geneva 1599
7:2 When (b) they had sent to the house of God Sherezer and Regemmelech, and their men, to pray before the LORD,
(b) That is, the rest of the people that yet remained in Chaldea, sent to the Church at Jerusalem for the resolution of these questions, because these feasts were consented upon by the agreement of the whole Church, the one in the month that the temple was destroyed, and the other when Gedaliah was slain; (Jer 41:2).
John Gill
7:2 When they had sent unto the house of God,.... It is, in the Hebrew text, "when he sent Bethel"; which some, as Kimchi observes, take to be the name of a man that was sent along with those after mentioned; but the Targum and the Septuagint render it, "when", or "after he had sent unto Bethel": not the place so called in Jacob's time; but Jerusalem, where the temple or house of God was now building; and it may be observed, that the words are expressed in the singular number, "when he had sent" (t); and not, as we render them, "when they had sent"; and agreeably, in Zech 7:3, it is said, "should I weep", &c. as if these messengers were sent by a single person, and yet a body of people is meant; and not the captives that remained in Babylon, as most interpreters understand it; but the Jews that were returned from thence, and were in Judea, as Junius and Tremellius observe; for to them the answer is returned, and to them does the Lord by the prophet direct his speech throughout the whole chapter. The persons sent were
Sherezer and Regemmelech, and their men; who these persons were is not known; they were, no doubt, principal men of the people, by whom they were sent, and the chief of the embassy, and had others with them inferior to them: part of their business at Bethel, or the house of God, was,
to pray before the Lord; that they might be directed aright, and have a proper answer returned to the question they came with. The temple at Jerusalem was the place where men used to go up to pray; see Lk 18:10.
(t) "cum misisset, sub. populus", Junius & Tremellius, Piscator, Drusius, Tarnovius; "et misit", Pagninus, Montanus; "miserat autem sub". Israel, Vatablus; "et miserat", Cocceius; "et misit Bethelum", i. e. "urbem", Burkius.
John Wesley
7:2 When they - The captives who still continued in Babylon. The house of God - The temple, which now half built began to be frequented. Regem - melech - It appears not who these were, but no doubt they were eminent in dignity and piety. Their men - The train of friends that accompanied them. To pray - To intreat the Lord for pardon of what was past, acceptance of them at present, and an answer to their enquiry.
Robert Jamieson, A. R. Fausset and David Brown
7:2 they . . . sent unto . . . house of God--The Jews of the country sent to the house of God or congregation at Jerusalem. The altar was long since reared (Ezra 3:3), though the temple was not completed till two years afterwards (Ezra 6:15). The priests' duty was to give decision on points of the law (Deut 17:9; Mt 2:4). Beth-el is here used instead of Beth-Jehovah, because the religious authorities, rather than the house itself (designated "Beth-Jehovah" in Zech 7:3), are intended. The old Beth-el had long ceased to be the seat of idol-worship, so that the name had lost its opprobrious meaning. "The house of the Lord" is used for the congregation of worshippers headed by their priests (Zech 3:7; Hos 8:1). MAURER makes the "house of God" nominative to "sent." HENDERSON makes "Beth-el" so.
Sherezer--an Assyrian name meaning, "Prefect of the treasury."
Regemmelech--meaning, "The king's official." These names perhaps intimate the semi-heathen character of the inquirers, which may also be implied in the name "Beth-el" (Hebrew for "house of God"), so notorious once for its calf-worship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience.
pray before the Lord--literally, "to entreat the face of," that is, to offer sacrifices, the accompaniment of prayers, to conciliate His favor (1Kings 13:12).
7:37:3: եւ ասել ցքահանայսն որ էին ՚ի տան Տեառն ամենակալի եւ ցմարգարէսն. եթէ մո՞ւտ այդր յամսեանն հինգերորդի սրբութիւն. քանզի առնէին զայն զա՛մս բազումս։
3 եւ ասելու քահանաներին, որոնք Ամենակալ Տիրոջ տաճարում էին, նաեւ մարգարէներին, թէ մտա՞ւ այնտեղ հինգերորդ ամսում սրբութիւն անելու կարգը, որ անում էին շատ տարիներ:
3 Ու զօրքերու Տէրոջը տանը մէջ եղող քահանաներուն ու մարգարէներուն խօսին ու ըսեն. «Արդեօք հինգերորդ ամսուն իմ անձս զատելով լա՞մ, ինչպէս այսչափ տարիներ ըրի»։
եւ ասել ցքահանայսն որ էին ի տանն Տեառն ամենակալի եւ ցմարգարէսն, [69]եթէ` Մո՞ւտ այդր յամսեանն հինգերորդի սրբութիւն. քանզի առնէին զայն զամս բազումս:

7:3: եւ ասել ցքահանայսն որ էին ՚ի տան Տեառն ամենակալի եւ ցմարգարէսն. եթէ մո՞ւտ այդր յամսեանն հինգերորդի սրբութիւն. քանզի առնէին զայն զա՛մս բազումս։
3 եւ ասելու քահանաներին, որոնք Ամենակալ Տիրոջ տաճարում էին, նաեւ մարգարէներին, թէ մտա՞ւ այնտեղ հինգերորդ ամսում սրբութիւն անելու կարգը, որ անում էին շատ տարիներ:
3 Ու զօրքերու Տէրոջը տանը մէջ եղող քահանաներուն ու մարգարէներուն խօսին ու ըսեն. «Արդեօք հինգերորդ ամսուն իմ անձս զատելով լա՞մ, ինչպէս այսչափ տարիներ ըրի»։
zohrab-1805▾ eastern-1994▾ western am▾
7:37:3 и спросить у священников, которые в доме Господа Саваофа, и у пророков, говоря: >
7:3 λέγων λεγω tell; declare πρὸς προς to; toward τοὺς ο the ἱερεῖς ιερευς priest τοὺς ο the ἐν εν in τῷ ο the οἴκῳ οικος home; household κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty καὶ και and; even πρὸς προς to; toward τοὺς ο the προφήτας προφητης prophet λέγων λεγω tell; declare εἰσελήλυθεν εισερχομαι enter; go in ὧδε ωδε here ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the πέμπτῳ πεμπτος fifth τὸ ο the ἁγίασμα αγιασμα in that ἐποίησα ποιεω do; make ἤδη ηδη already ἱκανὰ ικανος adequate; sufficient ἔτη ετος year
7:3 לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say אֶל־ ʔel- אֶל to הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to בֵית־ vêṯ- בַּיִת house יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הַֽ hˈa הֲ [interrogative] אֶבְכֶּה֙ ʔevkˌeh בכה weep בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the חֲמִשִׁ֔י ḥᵃmišˈî חֲמִישִׁי fifth הִנָּזֵ֕ר hinnāzˈēr נזר dedicate כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make זֶ֖ה zˌeh זֶה this כַּ ka כְּ as מֶּ֥ה mmˌeh מָה what שָׁנִֽים׃ פ šānˈîm . f שָׁנָה year
7:3. ut dicerent sacerdotibus domus Domini exercituum et prophetis loquentes numquid flendum mihi est in mense quinto vel sanctificare me debeo sicuti feci iam multis annisTo speak to the priests of the house of the Lord of hosts, and to the prophets, saying: Must I weep in the fifth month, or must I sanctify myself as I have now done for many years?
3. to speak unto the priests of the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?
7:3. to speak to the priests of the house of the Lord of hosts and to the prophets, saying: “Must there be weeping with me in the fifth month, and must I sanctify myself, as I have now done for many years?”
7:3. [And] to speak unto the priests which [were] in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?
And to speak unto the priests which [were] in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years:

7:3 и спросить у священников, которые в доме Господа Саваофа, и у пророков, говоря: <<плакать ли мне в пятый месяц и поститься, как я делал это уже много лет?>>
7:3
λέγων λεγω tell; declare
πρὸς προς to; toward
τοὺς ο the
ἱερεῖς ιερευς priest
τοὺς ο the
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
προφήτας προφητης prophet
λέγων λεγω tell; declare
εἰσελήλυθεν εισερχομαι enter; go in
ὧδε ωδε here
ἐν εν in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
πέμπτῳ πεμπτος fifth
τὸ ο the
ἁγίασμα αγιασμα in that
ἐποίησα ποιεω do; make
ἤδη ηδη already
ἱκανὰ ικανος adequate; sufficient
ἔτη ετος year
7:3
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לְ lᵊ לְ to
בֵית־ vêṯ- בַּיִת house
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הַֽ hˈa הֲ [interrogative]
אֶבְכֶּה֙ ʔevkˌeh בכה weep
בַּ ba בְּ in
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
חֲמִשִׁ֔י ḥᵃmišˈî חֲמִישִׁי fifth
הִנָּזֵ֕ר hinnāzˈēr נזר dedicate
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make
זֶ֖ה zˌeh זֶה this
כַּ ka כְּ as
מֶּ֥ה mmˌeh מָה what
שָׁנִֽים׃ פ šānˈîm . f שָׁנָה year
7:3. ut dicerent sacerdotibus domus Domini exercituum et prophetis loquentes numquid flendum mihi est in mense quinto vel sanctificare me debeo sicuti feci iam multis annis
To speak to the priests of the house of the Lord of hosts, and to the prophets, saying: Must I weep in the fifth month, or must I sanctify myself as I have now done for many years?
7:3. to speak to the priests of the house of the Lord of hosts and to the prophets, saying: “Must there be weeping with me in the fifth month, and must I sanctify myself, as I have now done for many years?”
7:3. [And] to speak unto the priests which [were] in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?
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Albert Barnes: Notes on the Bible - 1834
7:3: Should I weep in the fifth month, separating myself? - "In the fifth month," from the seventh to the tenth day, Jerusalem was in flames, fired by Nebuchadnezzar. "He burnt the house of the Lord, and the king's house, and all the houses of Jerusalem and every great man's house he burnt with fire" .
Jerome: "Now since it is said that the temple is builded and we see that no cause of sorrow remaineth, answer, we pray, are we to do this or to change our sorrow into joy?"
Separating myself - This seems to be added, to intensify the fast which they had kept. The Nazarite was bound to "separate himself from wine and strong drink" Num 6:3, and so, they severed themselves to the Lord, and consecrated themselves to Him (Num. 5. See the note at Amo 2:11). These had severed themselves from food, from things pleasant, from pleasure, from sin, it may be, for the day, but not abidingly: they had not given themselves to God.
As I have done these so many years - Literally, "how many." As if, although they knew that they were seventy years, they could not count them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: speak: Deu 17:9-11, Deu 33:10; Eze 44:23, Eze 44:24; Hos 4:6; Hag 2:11; Mal 2:7
Should: Zac 7:5; Neh 8:9-11, Neh 9:1-3; Ecc 3:4; Isa 22:12, Isa 22:13; Joe 2:17; Mat 9:15; Jam 4:8-10
fifth: This was a fast for the burning of the temple, as that of the seventh month was for the death of Gedaliah; and seeing that the city and temple were in part rebuilt, they wished to know whether they should continue the observance of them. Zac 8:19; Kg2 25:8, Kg2 25:9; Jer 52:12-14
separating: Zac 12:12-14; Co1 7:5
Geneva 1599
7:3 [And] to speak to the priests who [were] in the house of the LORD of hosts, and to the prophets, saying, Should I (c) weep in the fifth month, (d) separating myself, as I have done these so many (e) years?
(c) By weeping and mourning are shown what exercises they used in their fasting.
(d) That is, prepare myself with all devotion to his fast.
(e) Which had been since the time the temple was destroyed.
John Gill
7:3 And to speak unto the priests which were in the house of the Lord of hosts,.... That ministered in the sanctuary, as the Targum explains it, who offered sacrifices, &c. and who were to be consulted in matters of religion, Mal 2:7,
and to the prophets; who were then in being, as Haggai, Zechariah and Malachi:
saying, Should I weep in the fifth month; which is the month Ab, and answers to July: now on the seventh day of this month, according to 4Kings 25:8, the temple was burnt by the Chaldeans; and, according to Jer 3:12, it was on the tenth of this month, which day was kept by the Jews as a day of fasting and humiliation, in commemoration of it; and by the Misnic doctors (u) afterwards was removed, and kept on the ninth day of the said month; but, seeing the temple was in great forwardness of being rebuilt, the question with those Jews was, whether they should continue any longer mourning and fasting on that account:
separating myself: that is, from eating and drinking, and not taking the lawful pleasures and recreations of life:
as I have done these so many years? for the space of seventy years, as in Zech 7:5.
(u) Misn. Taanith, c. 4. sect. 7, 8. T. Bab. Taanith, fol. 29. 1.
John Wesley
7:3 The prophets - Haggai and Zechariah. Weep - Fast, in remembrance of the burning of the temple on the tenth day of that month. Separating myself - From worldly cares and designs.
Robert Jamieson, A. R. Fausset and David Brown
7:3 Should I weep in the fifth month--"I" represents here the people of God (compare Zech 8:21). This rather favors MAURER'S view, taking "the house of God," the congregation, as nominative to "sent." Their hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in itself) than about moral obedience. If, too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place to joy, for which there was more cause than for grief [PEMBELLUS].
to the prophets--Haggai and Zechariah especially. The tenth day of the fifth month was kept a fast, being the anniversary of the destruction of Jerusalem (Jer 52:12-14). They ask, Should the fast be continued, now that the temple and city are being restored?
separating myself--sanctifying myself by separation, not only from food, but from all defilements (compare Joel 2:16) as was usual in a solemn fast.
7:47:4: Եւ եղեւ բան Տեառն զօրութեանց առ իս՝ եւ ասէ.
4 Զօրութիւնների Տիրոջ խօսքը հասաւ ինձ եւ ասաց.
4 Այն ատեն զօրքերու Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն զօրութեանց առ իս, եւ ասէ:

7:4: Եւ եղեւ բան Տեառն զօրութեանց առ իս՝ եւ ասէ.
4 Զօրութիւնների Տիրոջ խօսքը հասաւ ինձ եւ ասաց.
4 Այն ատեն զօրքերու Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
7:47:4 И было ко мне слово Господа Саваофа:
7:4 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability πρός προς to; toward με με me λέγων λεγω tell; declare
7:4 וַ wa וְ and יְהִ֛י yᵊhˈî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service אֵלַ֥י ʔēlˌay אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
7:4. et factum est verbum Domini exercituum ad me dicensAnd the word of the Lord of hosts came to me, saying:
4. Then came the word of the LORD of hosts unto me, saying,
7:4. And the word of the Lord of hosts came to me, saying:
7:4. Then came the word of the LORD of hosts unto me, saying,
Then came the word of the LORD of hosts unto me, saying:

7:4 И было ко мне слово Господа Саваофа:
7:4
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
τῶν ο the
δυνάμεων δυναμις power; ability
πρός προς to; toward
με με me
λέγων λεγω tell; declare
7:4
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
אֵלַ֥י ʔēlˌay אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
7:4. et factum est verbum Domini exercituum ad me dicens
And the word of the Lord of hosts came to me, saying:
7:4. And the word of the Lord of hosts came to me, saying:
7:4. Then came the word of the LORD of hosts unto me, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Так как священники, к которым депутация обратилась за разрешением вопроса о постах, затруднялись, очевидно, дать ответ от себя, то пророк Захария отвечает от имени Божия. - Не в утешении только и не в одобрении нуждается народ: он склонен и теперь предаться беспечности в отношении своего нравственного состояния: ему следует настоятельно напоминать и о его греховности и о необходимости духовной бдительности над собою. Поставленный в VII:3: вопрос дает пророку удобный повод обратиться к народу сначала с укоризнами и предостережениями, а потом с обетованиями и словом одобрения. - Ответ пророка на вопрос о соблюдении постов можно разделить на четыре части; внешним признаком, для отделения одной части от другой служит вступительная формула, почти одинаковая во всех случаях: было слово Господа (VII:4, 8; VIII:1, 18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: Lord of hosts: Isa 10:16
Carl Friedrich Keil and Franz Delitzsch
7:4
The first of these four words of God contains an exposure of what might be unwarrantable in the question and its motives, and open to disapproval. Zech 7:4. "And the word of Jehovah of hosts came to me thus, Zech 7:5. Speak to all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and in the seventh (month), and that for seventy years, did ye, when fasting, fast to me? Zech 7:6. And when ye eat, and when ye drink, is it not ye who eat, and ye who drink? Zech 7:7. Does it not concern the words, which Jehovah has preached through the former prophets, when Jerusalem was inhabited and satisfied, and her towns round about her, and the south country and the low land were inhabited?" The thought of Zech 7:6 and Zech 7:7 is the following: It is a matter of indifference to God whether the people fast or not. The true fasting, which is well pleasing to God, consists not in a pharisaical abstinence from eating and drinking, but in the fact that men observe the word of God and live thereby, as the prophets before the captivity had already preached to the people. This overthrew the notion that men could acquire the favour of God by fasting, and left it to the people to decide whether they would any longer observe the previous fast-days; it also showed what God would require of them if they wished to obtain the promised blessings. For the inf. absol. see at Hag 1:6. The fasting in the seventh month was not the fast on the day of atonement which was prescribed in the law (Leviticus 23), but, as has been already observed, the fast in commemoration of the murder of Gedaliah. In the form צמתּני the suffix is not a substitute for the dative (Ges. 121, 4), but is to be taken as an accusative, expressive of the fact that the fasting related to God (Ewald, 315, b). The suffix is strengthened by אני for the sake of emphasis (Ges. 121, 3). In Zech 7:7 the form of the sentence is elliptical. The verb is omitted in the clause הלוא את־הדּברים, but not the subject, say זה, which many commentators supply, after the lxx, the Peshito, and the Vulgate ("Are these not the words which Jehovah announced?"), in which case את would have to be taken as nota nominativi. The sentence contains an aposiopesis, and is to be completed by supplying a verb, either "should ye not do or give heed to the words which," etc.? or "do ye not know the words?" ישׁבת, as in Zech 1:11, in the sense of sitting or dwelling; not in a passive sense, "to be inhabited," although it might be so expressed. שׁלוה is synonymous with שׁקטת in Zech 1:11. ישׁב, in the sense indicated at the close of the verse, is construed in the singular masculine, although it refers to a plurality of previous nouns (cf. Ges. 148, 2). In addition to Jerusalem, the following are mentioned as a periphrasis for the land of Judah: (1) her towns round about; these are the towns belonging to Jerusalem as the capital, towns of the mountains of Judah which were more or less dependent upon her: (2) the two rural districts, which also belonged to the kingdom of Judah, viz., the negeb, the south country (which Koehler erroneously identifies with the mountains of Judah; compare Josh 15:21 with Josh 15:48), and the shephēlâh, or lowland along the coast of the Mediterranean (see at Josh 15:33).
John Gill
7:4 Then came the word of the Lord of hosts unto me, saying. Upon the sending of this embassy, and upon putting this question.
7:57:5: Խօսեա՛ց ընդ ժողովրդեան երկրիդ՝ եւ ընդ քահանայս՝ եւ ասասցես. Եթէ պահիցէք եւ կոծիցէք ՚ի հինգերորդս կամ յեւթներորդս ամսոց. ահա եւթանասո՛ւն ամ. միթէ պա՞հս պահիցէք ինձ[10836]. [10836] Ոմանք. Պահիցէք եւ կոծիցիք։
5 «Խօսի՛ր այդ երկրի ժողովրդի եւ քահանաների հետ եւ կ’ասես. “Երբ դուք ծոմ էիք պահում եւ ողբում ահա եօթանասուն տարի շարունակ, հինգերորդ կամ եօթներորդ ամիսներին, մի՞թէ ինձ համար էիք ծոմ պահում.
5 «Այս երկրին բոլոր ժողովուրդին ու քահանաներուն ըսէ՛. ‘Այս եօթանասուն տարին, երբ հինգերորդ ու եօթներորդ ամիսներուն մէջ ծոմապահութիւն կ’ընէիք ու սուգ կը բռնէիք, միթէ ինծի՞ համար ծոմապահութիւն կ’ընէիք։
Խօսեաց ընդ ամենայն ժողովրդեան երկրիդ եւ ընդ քահանայս` եւ ասասցես. [70]Եթէ պահիցէք եւ կոծիցէք ի հինգերորդս կամ յեւթներորդս ամսոց. ահա եւթանասուն ամ. միթէ պա՞հս պահեցէք ինձ:

7:5: Խօսեա՛ց ընդ ժողովրդեան երկրիդ՝ եւ ընդ քահանայս՝ եւ ասասցես. Եթէ պահիցէք եւ կոծիցէք ՚ի հինգերորդս կամ յեւթներորդս ամսոց. ահա եւթանասո՛ւն ամ. միթէ պա՞հս պահիցէք ինձ[10836].
[10836] Ոմանք. Պահիցէք եւ կոծիցիք։
5 «Խօսի՛ր այդ երկրի ժողովրդի եւ քահանաների հետ եւ կ’ասես. “Երբ դուք ծոմ էիք պահում եւ ողբում ահա եօթանասուն տարի շարունակ, հինգերորդ կամ եօթներորդ ամիսներին, մի՞թէ ինձ համար էիք ծոմ պահում.
5 «Այս երկրին բոլոր ժողովուրդին ու քահանաներուն ըսէ՛. ‘Այս եօթանասուն տարին, երբ հինգերորդ ու եօթներորդ ամիսներուն մէջ ծոմապահութիւն կ’ընէիք ու սուգ կը բռնէիք, միթէ ինծի՞ համար ծոմապահութիւն կ’ընէիք։
zohrab-1805▾ eastern-1994▾ western am▾
7:57:5 скажи всему народу земли сей и священникам так: когда вы постились и плакали в пятом и седьмом месяце, притом уже семьдесят лет, для Меня ли вы постились? для Меня ли?
7:5 εἰπὸν επω say; speak πρὸς προς to; toward ἅπαντα απας all at once; everything τὸν ο the λαὸν λαος populace; population τῆς ο the γῆς γη earth; land καὶ και and; even πρὸς προς to; toward τοὺς ο the ἱερεῖς ιερευς priest λέγων λεγω tell; declare ἐὰν εαν and if; unless νηστεύσητε νηστευω fast ἢ η or; than κόψησθε κοπτω cut; mourn ἐν εν in ταῖς ο the πέμπταις πεμπτος fifth ἢ η or; than ἐν εν in ταῖς ο the ἑβδόμαις εβδομος seventh καὶ και and; even ἰδοὺ ιδου see!; here I am ἑβδομήκοντα εβδομηκοντα seventy ἔτη ετος year μὴ μη not νηστείαν νηστεια fast νενηστεύκατέ νηστευω fast μοι μοι me
7:5 אֱמֹר֙ ʔᵉmˌōr אמר say אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole עַ֣ם ʕˈam עַם people הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כִּֽי־ kˈî- כִּי that צַמְתֶּ֨ם ṣamtˌem צום fast וְ wᵊ וְ and סָפֹ֜וד sāfˈôḏ ספד lament בַּ ba בְּ in † הַ the חֲמִישִׁ֣י ḥᵃmîšˈî חֲמִישִׁי fifth וּ û וְ and בַ va בְּ in † הַ the שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh וְ wᵊ וְ and זֶה֙ zˌeh זֶה this שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven שָׁנָ֔ה šānˈā שָׁנָה year הֲ hᵃ הֲ [interrogative] צֹ֥ום ṣˌôm צום fast צַמְתֻּ֖נִי ṣamtˌunî צום fast אָֽנִי׃ ʔˈānî אֲנִי i
7:5. loquere ad omnem populum terrae et ad sacerdotes dicens cum ieiunaretis et plangeretis in quinto et septimo per hos septuaginta annos numquid ieiunium ieiunastis mihiSpeak to all the people of the land, and to the priests, saying: When you fasted, and mourned in the fifth and the seventh month for these seventy years: did you keep a fast unto me?
5. Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and in the seventh , even these seventy years, did ye at all fast unto me, even to me?
7:5. Speak to all the people of the land, and to the priests, saying: Although you may have fasted and mourned in the fifth and the seventh month for these seventy years, did you indeed keep a fast unto me?
7:5. Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh [month], even those seventy years, did ye at all fast unto me, [even] to me?
Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh [month], even those seventy years, did ye at all fast unto me, [even] to me:

7:5 скажи всему народу земли сей и священникам так: когда вы постились и плакали в пятом и седьмом месяце, притом уже семьдесят лет, для Меня ли вы постились? для Меня ли?
7:5
εἰπὸν επω say; speak
πρὸς προς to; toward
ἅπαντα απας all at once; everything
τὸν ο the
λαὸν λαος populace; population
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
ἱερεῖς ιερευς priest
λέγων λεγω tell; declare
ἐὰν εαν and if; unless
νηστεύσητε νηστευω fast
η or; than
κόψησθε κοπτω cut; mourn
ἐν εν in
ταῖς ο the
πέμπταις πεμπτος fifth
η or; than
ἐν εν in
ταῖς ο the
ἑβδόμαις εβδομος seventh
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἑβδομήκοντα εβδομηκοντα seventy
ἔτη ετος year
μὴ μη not
νηστείαν νηστεια fast
νενηστεύκατέ νηστευω fast
μοι μοι me
7:5
אֱמֹר֙ ʔᵉmˌōr אמר say
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
עַ֣ם ʕˈam עַם people
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כִּֽי־ kˈî- כִּי that
צַמְתֶּ֨ם ṣamtˌem צום fast
וְ wᵊ וְ and
סָפֹ֜וד sāfˈôḏ ספד lament
בַּ ba בְּ in
הַ the
חֲמִישִׁ֣י ḥᵃmîšˈî חֲמִישִׁי fifth
וּ û וְ and
בַ va בְּ in
הַ the
שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh
וְ wᵊ וְ and
זֶה֙ zˌeh זֶה this
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
שָׁנָ֔ה šānˈā שָׁנָה year
הֲ hᵃ הֲ [interrogative]
צֹ֥ום ṣˌôm צום fast
צַמְתֻּ֖נִי ṣamtˌunî צום fast
אָֽנִי׃ ʔˈānî אֲנִי i
7:5. loquere ad omnem populum terrae et ad sacerdotes dicens cum ieiunaretis et plangeretis in quinto et septimo per hos septuaginta annos numquid ieiunium ieiunastis mihi
Speak to all the people of the land, and to the priests, saying: When you fasted, and mourned in the fifth and the seventh month for these seventy years: did you keep a fast unto me?
7:5. Speak to all the people of the land, and to the priests, saying: Although you may have fasted and mourned in the fifth and the seventh month for these seventy years, did you indeed keep a fast unto me?
7:5. Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh [month], even those seventy years, did ye at all fast unto me, [even] to me?
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
5-6. Из ответной речи пророка, получившего откровение от Бога, ясно, что вопрошавшие придавали чрезмерную важность установленным помимо повеления Божия, постам, приписывали нравственную ценность этому чисто обрядовому установлению. Пророк, по слову Божию, вразумляет не простой только народ, но и священников, которые также, по-видимому, склонны были смешивать соблюдение обрядов с исполнением нравственных заповедей. Священники установили посты, и народ соблюдал их в течение долгого периода плена; но имело ли это какую-либо нравственную ценность само по себе? Бог не требовал установления этих постов, и они не имеют, следовательно, к Нему никакого отношения. Человек ест и пьет для поддержания своей жизни; воздержание, само по себе не ведет обязательно к нравственному совершенству. Посты в том случае, если им приписывается неподобающее значение, могут отвлечь внимание человека от соблюдения заповедей и установлений, которые даны Богом через прежних пророков в то время, когда Иерусалим с окрестностями и вся страна еще наслаждались миром и благоденствием. Мир нарушен, благоденствие исчезло: ясно, что данные Богом заповеди не были соблюдаемы, и невнимательное отношение к ним навлекло гнев Божий на всю страну. Не следует и теперь не только забывать совсем о заповедях, но и равнять их с установлениями, не основанными на воле Божией.
Adam Clarke: Commentary on the Bible - 1831
7:5: When ye fasted and mourned in the fifth - month - This they did in the remembrance of the burning of the temple, on the tenth day of that month; and on the seventh month, on the third of which month they observed a fast for the murder of Gedaliah, and the dispersion of the remnant of the people which were with him. See Jer 41:1, and Kg2 25:25.
Albert Barnes: Notes on the Bible - 1834
7:5: Speak unto all the people of the land - They of Bethel had spoken as one man, as Edom said to Israel, "Thou shalt not pass by me" Num 20:18; and "the men of Israel said to the Hivite; Perhaps thou dwellest in the midst of me, and how shall I make a league with thee?" Jos 9:7. God gives the answer not to them only, but to all like-minded with them, "all the people of the land," the whole population (in our language); as Jeremiah says, "ye and your fathers, your kings and your princes and all the people of the land" Jer 44:21, and, "the scribe who mustered the people of the land." Jer 52:25.
When ye fasted and that, mourning - It was no mere abstinence from food (severe as the Jewish fasts were, one unbroken abstinence from evening to evening) but with real mourning, the word being used only of mourning for the dead (Gen 23:2; Gen 50:10; Sa1 25:1; Sa1 28:3; Sa2 1:12; Sa2 3:31; Sa2 11:26; Kg1 13:29-30; Kg1 14:13, Kg1 14:18; Ecc 12:5; Jer 16:4-6; Jer 22:18; (twice); Jer 25:33; Jer 34:5; Eze 24:16, Eze 24:23; Zac 12:10, Zac 12:12), or, in a few instances, , for a very great public calamity; probably with beating on the breast.
In the seventh month - The murder of Gedaliah, "whom the king of Babylon made governor of the land," completed the calamities of Jerusalem, in the voluntary, but prohibited exile to Egypt, for fear lest the murder should be avenged on them jer 41-43.
Did ye at all fast unto Me, Me? - God emphatically rejects such fasting as their's had been, as something, unutterably alien from Him, "to Me, Me!" Yet the fasting and mourning had been real, but irreligious, like remorse for ill-deeds, which has self only for its ground. He prepares the way for His answer by correcting the error of the question. Osorius: "Ye fasted to yourselves, not to Me. For ye mourned your sorrows, not your misdeeds; and your public fast was undertaken, not for My glory, but out of feeling for your own grief. But nothing can be pleasing to God, which is not referred to His glory. But those things alone can be referred to His glory, which are done with righteousness and devotion."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: When: Isa 58:5
seventh: Zac 8:19; Kg2 25:23; Jer 41:1-4
seventy: From the eleventh year of Zedekiah to the fourth of Darius Hystapses are just seventy years. Zac 7:3, Zac 1:12; Jer 25:11
did: Zac 7:6; Isa 1:11, Isa 1:12, Isa 58:4-6; Mat 5:16-18, Mat 6:2, Mat 6:5, Mat 6:16, Mat 23:5; Rom 14:6-9, Rom 14:17, Rom 14:18; Co1 10:31; Co2 5:15; Col 3:23
Geneva 1599
7:5 Speak to all the people of the land, and to the (f) priests, saying, When ye fasted and mourned in the fifth and seventh [month], even those seventy years, did ye at all fast to me, (g) [even] to me?
(f) For there were both of the people, and of the priests, those who doubted with regard to this controversy, besides those who as yet remained in Chaldea, and argue about it, as of one of the chief points of their religion.
(g) For they thought they had gained favour with God because of this fast, which they invented by themselves: and though fasting of itself is good, yet because they thought it a service toward God, and trusted in it, it is here reproved.
John Gill
7:5 Speak unto all the people of the land,.... Of Judea, who had sent these men on this errand, and whom they represented, and in whose name they spake:
and to the priests; who were consulted on this occasion:
saying, When ye fasted and mourned in the fifth; on the seventh or tenth day of the fifth month Ab, on account of the temple being burnt by Nebuchadnezzar:
and seventh month; the month Tisri, which answers to September; on the third day of this month a fast was kept on account of the murder of Gedaliah, Jer 41:1 though Kimchi says he was slain on the first day of the month; but, because that was a feast day, keeping a day for a fast on this occasion was fixed on the day following:
even those seventy years; of their captivity, during which they kept the above fasts. The Jews say (w) there was no fast of the congregation, or public fast, kept in Babylon, but on the ninth of Ab, or the fifth month only; and if so, other fasts here, and in Zech 8:19, must be private ones. These seventy years are to be reckoned from the nineteenth of Nebuchadnezzar, when the city was destroyed, to the second or fourth of Darius:
did ye at all fast unto me, even to me? the fast they kept was not according to the command of God, but an appointment of theirs; nor was it directed to his glory; nor was it any profit or advantage to him; and therefore it was nothing to him whether they fasted or not; see Is 58:3.
(w) T. Bab. Pesachim, fol. 54. 2.
John Wesley
7:5 Unto all the people - By their messengers. And seventh - For the murder of Gedaliah, slain by Ishmael. Even to me - You pleased yourselves in it, not me; you wept more for the inconveniences of the thing than the sinfulness of it.
Robert Jamieson, A. R. Fausset and David Brown
7:5 Speak unto all--The question had been asked in the name of the people in general by Sherezer and Regemmelech. The self-imposed fast they were tired of, not having observed it in the spirit of true religion.
seventh month--This fast was in memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews (4Kings 25:25-26; Jer 41:1-3).
did ye . . . fast unto me?--No; it was to gratify yourselves in hypocritical will-worship. If it had been "unto Me," ye would have "separated yourselves" not only from food, but from your sins (Is 58:3-7). They falsely made the fast an end intrinsically meritorious in itself, not a means towards God's glory in their sanctification. The true principle of piety, reference to God, was wanting: hence the emphatic repetition of "unto Me." Before settling questions as to the outward forms of piety (however proper, as in this case), the great question was as to piety itself; that being once settled, all their outward observances become sanctified, being "unto the Lord" (Rom 14:6).
7:67:6: եւ եթէ ուտէք եւ ըմպէք, ո՞չ ապաքէն դուք ուտէք եւ ըմպէք։
6 երբ ուտում էիք եւ խմում, մի՞թէ դուք ձեզ համար չէիք ուտում եւ խմում”»:
6 Ու երբ կ’ուտէիք ու կը խմէիք, ձեզի համար չէի՞ք ուտեր ու ձեզի համար չէի՞ք խմեր։
եւ եթէ ուտէք եւ ըմպէք, ո՞չ ապաքէն դուք ուտէք եւ ըմպէք:

7:6: եւ եթէ ուտէք եւ ըմպէք, ո՞չ ապաքէն դուք ուտէք եւ ըմպէք։
6 երբ ուտում էիք եւ խմում, մի՞թէ դուք ձեզ համար չէիք ուտում եւ խմում”»:
6 Ու երբ կ’ուտէիք ու կը խմէիք, ձեզի համար չէի՞ք ուտեր ու ձեզի համար չէի՞ք խմեր։
zohrab-1805▾ eastern-1994▾ western am▾
7:67:6 И когда вы едите и когда пьете, не для себя ли вы едите, не для себя ли вы пьете?
7:6 καὶ και and; even ἐὰν εαν and if; unless φάγητε φαγω swallow; eat ἢ η or; than πίητε πινω drink οὐχ ου not ὑμεῖς υμεις you ἔσθετε εσθιω eat; consume καὶ και and; even ὑμεῖς υμεις you πίνετε πινω drink
7:6 וְ wᵊ וְ and כִ֥י ḵˌî כִּי that תֹאכְל֖וּ ṯōḵᵊlˌû אכל eat וְ wᵊ וְ and כִ֣י ḵˈî כִּי that תִשְׁתּ֑וּ ṯištˈû שׁתה drink הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not אַתֶּם֙ ʔattˌem אַתֶּם you הָ hā הַ the אֹ֣כְלִ֔ים ʔˈōḵᵊlˈîm אכל eat וְ wᵊ וְ and אַתֶּ֖ם ʔattˌem אַתֶּם you הַ ha הַ the שֹּׁתִֽים׃ ššōṯˈîm שׁתה drink
7:6. et cum comedistis et cum bibistis numquid non vobis comedistis et vobismet ipsis bibistisAnd when you did eat and drink, did you not eat for yourselves, and drink for yourselves?
6. And when ye eat, and when ye drink, do not ye eat for yourselves, and drink for yourselves?
7:6. And when you did eat and drink, did you not eat for yourselves, and drink only for yourselves?
7:6. And when ye did eat, and when ye did drink, did not ye eat [for yourselves], and drink [for yourselves]?
And when ye did eat, and when ye did drink, did not ye eat [for yourselves], and drink:

7:6 И когда вы едите и когда пьете, не для себя ли вы едите, не для себя ли вы пьете?
7:6
καὶ και and; even
ἐὰν εαν and if; unless
φάγητε φαγω swallow; eat
η or; than
πίητε πινω drink
οὐχ ου not
ὑμεῖς υμεις you
ἔσθετε εσθιω eat; consume
καὶ και and; even
ὑμεῖς υμεις you
πίνετε πινω drink
7:6
וְ wᵊ וְ and
כִ֥י ḵˌî כִּי that
תֹאכְל֖וּ ṯōḵᵊlˌû אכל eat
וְ wᵊ וְ and
כִ֣י ḵˈî כִּי that
תִשְׁתּ֑וּ ṯištˈû שׁתה drink
הֲ hᵃ הֲ [interrogative]
לֹ֤וא lˈô לֹא not
אַתֶּם֙ ʔattˌem אַתֶּם you
הָ הַ the
אֹ֣כְלִ֔ים ʔˈōḵᵊlˈîm אכל eat
וְ wᵊ וְ and
אַתֶּ֖ם ʔattˌem אַתֶּם you
הַ ha הַ the
שֹּׁתִֽים׃ ššōṯˈîm שׁתה drink
7:6. et cum comedistis et cum bibistis numquid non vobis comedistis et vobismet ipsis bibistis
And when you did eat and drink, did you not eat for yourselves, and drink for yourselves?
6. And when ye eat, and when ye drink, do not ye eat for yourselves, and drink for yourselves?
7:6. And when you did eat and drink, did you not eat for yourselves, and drink only for yourselves?
7:6. And when ye did eat, and when ye did drink, did not ye eat [for yourselves], and drink [for yourselves]?
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
7:6: And when ye did eat - They had not observed those fasts as they should have done. They deplored the loss of their temple, and its riches, etc., but they did not humble themselves because of those iniquities which had brought the displeasure of God upon them, their temple, and their city.
Albert Barnes: Notes on the Bible - 1834
7:6: And when ye eat and when ye drink, is it not ye who eat and ye who drink? - Conversely now that, after your return, ye feast for joy, this is no religious act; ye have all the good of it, there is no thanksgiving to God. Contrary to the apostle's saying, "Whether ye eat or drink, or whatever ye do, do all to the glow of God" Co1 10:31. "He eateth and drinketh to himself, who receiveth the nourishments of the body, which are the common gifts of the Creator, without the needy. And anyone fasts to himself, if he doth not give to the poor what for the time he withdraweth from himself, but keepeth it to be thereafter offered to his appetite. Hence, it is said by Joel, sanctify a fast. For to 'sanctify a fast' is to show an abstinence worthy of God through other good deeds. Let anger cease, quarrels be hushed. For in vain is the flesh worn, if the mind is not refrained from evil pleasures, since the Lord says by the prophet, "Behold, in the day of your fast ye find pleasure. Behold, ye fast for strife and debate ..." Isa 57:3-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: did not ye eat for: or, be not ye they that did eat for, etc. Deu 12:7, Deu 14:26; Sa1 16:7; Ch1 29:22; Jer 17:9, Jer 17:10; Hos 8:13, Hos 9:4; Co1 10:31, Co1 11:20, Co1 11:21, Co1 11:26-29; Col 3:17
Geneva 1599
7:6 And when ye ate, and when ye drank, did ye not eat (h) [for yourselves], and drink [for yourselves]?
(h) Did you not eat and drink for your own benefit and necessity, and so likewise you abstained according to your own imaginings, and not after the command and direction of my Law.
John Gill
7:6 And when ye did eat, and when ye did drink,.... Either at common meals, or at their festivals:
did not ye eat for yourselves, and drink for yourselves? merely and only for their own refreshment and pleasure, and not for the glory of God; though that ought to be the principal end in eating and drinking, 1Cor 10:31.
John Wesley
7:6 For yourselves - I was as little minded by you in your fasts, as in your feasts.
Robert Jamieson, A. R. Fausset and David Brown
7:6 did not ye eat for yourselves?--literally, "Is it not ye who eat?" that is, it is not unto Me and My glory. It tends no more to My glory, your feasting than your fasting.
7:77:7: Ո՞չ այս բանք են զոր խօսեցաւ Տէր ՚ի ձեռս մարգարէիցն իւրոց առաջնոց՝ մինչդեռ շէ՛ն էր Երուսաղէմ եւ ՚ի բարութեան, եւ քաղաքք նոցա շուրջանակի. եւ լեռնայի՛նքն եւ դաշտայինքն բնակեալ էին[10837]։ [10837] Ոմանք. ՚Ի ձեռն մարգարէից իւ՛՛... մինչդեռ շինէր Երուսաղէմ, եւ ՚ի։
7 Սրանք չե՞ն այն խօսքերը, որ խօսեց Տէրը իր նախկին մարգարէների միջոցով, երբ դեռ շէն էր Երուսաղէմը, բարիքներով լի, եւ բնակեցուած էին նրա շուրջը գտնուող թէ՛ լեռնային եւ թէ՛ դաշտային քաղաքները:
7 Ասոնք չե՞ն այն խօսքերը, որոնք Տէրը առաջուան մարգարէներուն միջոցով հրատարակեց, երբ Երուսաղէմ ու անոր շրջակայ քաղաքները բնակուած ու հանգիստ էին եւ հարաւային ու դաշտային կողմերը բնակուած էին’»։
Ո՞չ այս բանք են զոր խօսեցաւ Տէր ի ձեռն մարգարէիցն իւրոց առաջնոց` մինչդեռ շէն էր Երուսաղէմ եւ ի բարութեան, եւ քաղաքք նոցա շուրջանակի եւ [71]լեռնայինքն եւ դաշտայինքն բնակեալ էին:

7:7: Ո՞չ այս բանք են զոր խօսեցաւ Տէր ՚ի ձեռս մարգարէիցն իւրոց առաջնոց՝ մինչդեռ շէ՛ն էր Երուսաղէմ եւ ՚ի բարութեան, եւ քաղաքք նոցա շուրջանակի. եւ լեռնայի՛նքն եւ դաշտայինքն բնակեալ էին[10837]։
[10837] Ոմանք. ՚Ի ձեռն մարգարէից իւ՛՛... մինչդեռ շինէր Երուսաղէմ, եւ ՚ի։
7 Սրանք չե՞ն այն խօսքերը, որ խօսեց Տէրը իր նախկին մարգարէների միջոցով, երբ դեռ շէն էր Երուսաղէմը, բարիքներով լի, եւ բնակեցուած էին նրա շուրջը գտնուող թէ՛ լեռնային եւ թէ՛ դաշտային քաղաքները:
7 Ասոնք չե՞ն այն խօսքերը, որոնք Տէրը առաջուան մարգարէներուն միջոցով հրատարակեց, երբ Երուսաղէմ ու անոր շրջակայ քաղաքները բնակուած ու հանգիստ էին եւ հարաւային ու դաշտային կողմերը բնակուած էին’»։
zohrab-1805▾ eastern-1994▾ western am▾
7:77:7 Не те же ли слова провозглашал Господь через прежних пророков, когда еще Иерусалим был населен и покоен, и города вокруг него, южная страна и низменность, были населены?
7:7 οὐχ ου not οὗτοι ουτος this; he οἱ ο the λόγοι λογος word; log εἰσίν ειμι be οὓς ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐν εν in χερσὶν χειρ hand τῶν ο the προφητῶν προφητης prophet τῶν ο the ἔμπροσθεν εμπροσθεν in front; before ὅτε οτε when ἦν ειμι be Ιερουσαλημ ιερουσαλημ Jerusalem κατοικουμένη κατοικεω settle καὶ και and; even εὐθηνοῦσα ευθηνεω and; even αἱ ο the πόλεις πολις city αὐτῆς αυτος he; him κυκλόθεν κυκλοθεν circling; from all around καὶ και and; even ἡ ο the ὀρεινὴ ορεινη and; even ἡ ο the πεδινὴ πεδινος flat κατῳκεῖτο κατοικεω settle
7:7 הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֗ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] קָרָ֤א qārˈā קרא call יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand הַ ha הַ the נְּבִיאִ֣ים nnᵊvîʔˈîm נָבִיא prophet הָ hā הַ the רִֽאשֹׁנִ֔ים rˈišōnˈîm רִאשֹׁון first בִּ bi בְּ in הְיֹ֤ות hᵊyˈôṯ היה be יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem יֹשֶׁ֣בֶת yōšˈeveṯ ישׁב sit וּ û וְ and שְׁלֵוָ֔ה šᵊlēwˈā שָׁלֵיו quiet וְ wᵊ וְ and עָרֶ֖יהָ ʕārˌeʸhā עִיר town סְבִיבֹתֶ֑יהָ sᵊvîvōṯˈeʸhā סָבִיב surrounding וְ wᵊ וְ and הַ ha הַ the נֶּ֥גֶב nnˌeḡev נֶגֶב south וְ wᵊ וְ and הַ ha הַ the שְּׁפֵלָ֖ה ššᵊfēlˌā שְׁפֵלָה low land יֹשֵֽׁב׃ פ yōšˈēv . f ישׁב sit
7:7. numquid non sunt verba quae locutus est Dominus in manu prophetarum priorum cum adhuc Hierusalem habitaretur et esset opulenta ipsa et urbes in circuitu eius et ad austrum et in campestribus habitareturAre not these the words which the Lord spoke by the hand of the former prophets, when Jerusalem as yet was inhabited, and was wealthy, both itself and the cities round about it, and there were inhabitants towards the south, and in the plain?
7. not the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, and the South and the lowland were inhabited?
7:7. Are not these the words that the Lord has spoken by the hand of the former prophets, when Jerusalem was still inhabited, so that it would prosper, itself and the cities around it, and those inhabitants towards the South and in the plains?
7:7. [Should ye] not [hear] the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when [men] inhabited the south and the plain?
Should ye not [hear] the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when [men] inhabited the south and the plain:

7:7 Не те же ли слова провозглашал Господь через прежних пророков, когда еще Иерусалим был населен и покоен, и города вокруг него, южная страна и низменность, были населены?
7:7
οὐχ ου not
οὗτοι ουτος this; he
οἱ ο the
λόγοι λογος word; log
εἰσίν ειμι be
οὓς ος who; what
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
ἐν εν in
χερσὶν χειρ hand
τῶν ο the
προφητῶν προφητης prophet
τῶν ο the
ἔμπροσθεν εμπροσθεν in front; before
ὅτε οτε when
ἦν ειμι be
Ιερουσαλημ ιερουσαλημ Jerusalem
κατοικουμένη κατοικεω settle
καὶ και and; even
εὐθηνοῦσα ευθηνεω and; even
αἱ ο the
πόλεις πολις city
αὐτῆς αυτος he; him
κυκλόθεν κυκλοθεν circling; from all around
καὶ και and; even
ο the
ὀρεινὴ ορεινη and; even
ο the
πεδινὴ πεδινος flat
κατῳκεῖτο κατοικεω settle
7:7
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֗ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
קָרָ֤א qārˈā קרא call
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד֙ yˌaḏ יָד hand
הַ ha הַ the
נְּבִיאִ֣ים nnᵊvîʔˈîm נָבִיא prophet
הָ הַ the
רִֽאשֹׁנִ֔ים rˈišōnˈîm רִאשֹׁון first
בִּ bi בְּ in
הְיֹ֤ות hᵊyˈôṯ היה be
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
יֹשֶׁ֣בֶת yōšˈeveṯ ישׁב sit
וּ û וְ and
שְׁלֵוָ֔ה šᵊlēwˈā שָׁלֵיו quiet
וְ wᵊ וְ and
עָרֶ֖יהָ ʕārˌeʸhā עִיר town
סְבִיבֹתֶ֑יהָ sᵊvîvōṯˈeʸhā סָבִיב surrounding
וְ wᵊ וְ and
הַ ha הַ the
נֶּ֥גֶב nnˌeḡev נֶגֶב south
וְ wᵊ וְ and
הַ ha הַ the
שְּׁפֵלָ֖ה ššᵊfēlˌā שְׁפֵלָה low land
יֹשֵֽׁב׃ פ yōšˈēv . f ישׁב sit
7:7. numquid non sunt verba quae locutus est Dominus in manu prophetarum priorum cum adhuc Hierusalem habitaretur et esset opulenta ipsa et urbes in circuitu eius et ad austrum et in campestribus habitaretur
Are not these the words which the Lord spoke by the hand of the former prophets, when Jerusalem as yet was inhabited, and was wealthy, both itself and the cities round about it, and there were inhabitants towards the south, and in the plain?
7:7. Are not these the words that the Lord has spoken by the hand of the former prophets, when Jerusalem was still inhabited, so that it would prosper, itself and the cities around it, and those inhabitants towards the South and in the plains?
7:7. [Should ye] not [hear] the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when [men] inhabited the south and the plain?
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Adam Clarke: Commentary on the Bible - 1831
7:7: The words which the Lord hath cried by the former prophets - נביאים הראשנים nebiim harishonim, is the title which the Jews give to Joshua, Judges, the two books of Samuel, and the two books of Kings.
The latter prophets, נביאים אחרונים nebiim acharonim, are Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets.
The hagiographa, כתובים kethubim, holy writings, are the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. But the above words, the former prophets, seem to apply to Isaiah, Jeremiah, and Ezekiel.
The south and the plain? - From Eleutheropolis to the sea, Oba 1:19. The south was the wilderness and mountainous parts of Judea: and the plain, the plains of Jericho.
Albert Barnes: Notes on the Bible - 1834
7:7: Should ye "not hear" the words, or, Know ye "not the words?" The verb is presupposed in the emphatic question, as in, "Shall I, the blood of these men?" Sa2 23:17. David omits the word "drink" for abhorrence.
By the former prophets - Isaiah and Jeremiah , "when Jerusalem was dwelling abidingly," at ease, as the whole world then was, except herself, "and the south and the low-country," both belonging to Judah, were inhabited. The restoration then was still very incomplete, since he contrasts their then condition with the present, as inhabited or no. The mountain, the south, and the low country, known still by its name of Sephela to Greeks , made up the territory of Judah Jos 10:40, Jdg 1:9; Jer 17:26; Jer 32:44; Jer 33:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: Should ye not hear the words: or, Are not these the words, etc. Isa 55:3, Isa 55:6, Isa 55:7
cried: Zac 1:3-6; Isa 1:16-20; Jer 7:5, Jer 7:23, Jer 36:2, Jer 36:3; Eze 18:30-32; Dan 9:6-14; Hos 14:1-3; Amo 5:14, Amo 5:15; Mic 6:6-8; Zep 2:1-3
former: Heb. the hand of former
the south: Deu 34:3; Jer 17:26, Jer 32:44, Jer 33:13
Geneva 1599
7:7 [Should ye] not [hear] the words which the LORD (i) hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and her cities around her, when [men] inhabited the south and the plain?
(i) By this he condemns their hypocrisy, who thought by their fasting to please God, and by such things as they invented, and in the meantime would not serve him as he had commanded.
John Gill
7:7 Should ye not hear the words which the Lord hath cried by the former prophets,.... As Hosea, Isaiah, Jeremiah, and others; suggesting that it would have been much better for them to have regarded the exhortations and instructions which the Lord sent them by his servants, which would have prevented their captivity; and so would have had no occasion of fasting and mourning: for those prophecies were delivered out
when Jerusalem was inhabited, and in prosperity, and the cities thereof round about her; when Jerusalem, and the cities about it, were full of people, and enjoyed all the blessings of life in great plenty; and which would have continued, had they attended to the exhortations, cautions, and warnings given them:
when men inhabited the south and the plain? the land of Judea, as the Misnic (x) doctors say, was divided into three parts; the mountainous part, the plain, and the valley. Jerusalem was in the mountainous part, and these are the other two; and not only those parts of the land which were hilly, and those cities that were encompassed with mountains, were in safety and prosperity; but those also that were in the champaign country, and in the low valleys. The "south" was that part of the land of Canaan formerly inhabited by the Amalekites, and which they invaded when David was at Ziklag, Num 13:29. Sometimes it was called Negeb, as here; and sometimes Daroma, as frequently in the Jewish writings; in which Judea is often called the south, with respect to Galilee; for they distinguish between the inhabitants of Galilee and the inhabitants of the south country: and say, a disciple might intercalate the year for Galilee, but not for the south, i.e. Judea. It reached from Eleutheropolis to the south of the land, eighteen or twenty miles: it was distinguished by the Jews (y) into upper and nether Daroma, or south country: the upper consisted of the hilly part of it; the nether of the plain; and by Jerom (z) mention is made of interior Daroma, by which there should be an exterior one. The "plain", or "Sephela", was all the champaign country, near to Eleutherepolis, to the north and west; and so the above writer (a) says it was called in his times: now each of these were well inhabited; Daroma, or the southern part; hence it is frequent, in Jewish writings (b), to read of such a Rabbi of Daroma, or the south, as R. Jacob, R. Simlai, and others; and of the elders of the south (c); and so Jerom speaks of Eremmon, and Duma, large villages, in his days, in Daroma or the south; the one sixteen, the other seventeen miles from Eleutheropolis; and of Ether, Jether, and Jethan, one of which was eighteen, and another twenty miles from it (d); and in the Apocrypha:
"Simon also set up Adida in Sephela, and made it strong with gates and bars.'' (1 Maccabees 12:38)
mention is made of Adida in Sephela, fortified, by Simon; and in which also were various other places well stored with inhabitants. This expresses the happy and safe state the Jews were in before their captivity, and in which they would have remained, had they hearkened to the words of the Lord.
(x) Misn. Sheviith, c. 9. sect. 2. (y) T. Hieros. Maaaser Sheni, fol. 56. 3. & Sanhedrin, fol. 18. 4. (z) De locis Hebr. fol. 91. C. & 92. I. (a) Ibid. fol. 94. M. (b) T. Hieros. Beracot, fol. 2. 2. & 11. 4. & Succah, fol. 53. 4. (c) T. Hieros. Erubin, fol. 23. 3. (d) Ut supra, fol. 90. K. & 91. C. & 92. I.
John Wesley
7:7 Hear the words - You needed not have thus enquired, had you heeded the written word. Prophets - Who have called for repentance, and sincere love to God, and man, and shewed how light, formal services are. Prosperity - Did such observances preserve Jerusalem in its prosperity? Were they sufficient to save the men that inhabited the south of the plain? Did they do no good when things were all safe and well? And do you imagine they can profit you, now all is in ruins?
Robert Jamieson, A. R. Fausset and David Brown
7:7 Should ye not hear the words--rather, "Should ye not do the words," as their question naturally was as to what they should do (Zech 7:3); "hearing" is not mentioned till Zech 7:12. The sense is, It is not fasts that Jehovah requires of you, but that ye should keep His precepts given to you at the time when Jerusalem was in its integrity. Had ye done so then, ye would have had no occasion to institute fasts to commemorate its destruction, for it would never have been destroyed (Zech 7:9-14) [MAURER]. Or, as the Margin, "Are not these the words" of the older prophets (Is 58:3; Jer 14:12) which threatened a curse for disobedience, which the event has so awfully confirmed. If ye follow them in sin, ye must follow them in suffering. English Version is good sense: Ye inquire anxiously about the fasts, whereas ye ought to be anxious about hearing the lesson taught by the former prophets and verified in the nation's punishment; penitence and obedience are required rather than fasts.
the plain--southwest of Jerusalem. They then inhabited securely the region most unguarded.
7:87:8: Եւ եղեւ բան Տեառն առ Զաքարիա՝ եւ ասէ.
8 Տիրոջ խօսքը հասաւ Զաքարիային եւ ասաց.
8 Դարձեալ Տէրոջը խօսքը Զաքարիային եղաւ՝ ըսելով. «Զօրքերու Տէրը այսպէս ըսաւ.
Եւ եղեւ բան Տեառն առ Զաքարիա` եւ ասէ:

7:8: Եւ եղեւ բան Տեառն առ Զաքարիա՝ եւ ասէ.
8 Տիրոջ խօսքը հասաւ Զաքարիային եւ ասաց.
8 Դարձեալ Տէրոջը խօսքը Զաքարիային եղաւ՝ ըսելով. «Զօրքերու Տէրը այսպէս ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
7:87:8 И было слово Господне к Захарии:
7:8 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Ζαχαριαν ζαχαριας Zacharias; Zakharias λέγων λεγω tell; declare
7:8 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to זְכַרְיָ֖ה zᵊḵaryˌā זְכַרְיָה Zechariah לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
7:8. et factum est verbum Domini ad Zacchariam dicensAnd the word of the Lord came to Zacharias, saying:
8. And the word of the LORD came unto Zechariah, saying,
7:8. And the word of the Lord came to Zechariah, saying:
7:8. And the word of the LORD came unto Zechariah, saying,
And the word of the LORD came unto Zechariah, saying:

7:8 И было слово Господне к Захарии:
7:8
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρὸς προς to; toward
Ζαχαριαν ζαχαριας Zacharias; Zakharias
λέγων λεγω tell; declare
7:8
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
זְכַרְיָ֖ה zᵊḵaryˌā זְכַרְיָה Zechariah
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
7:8. et factum est verbum Domini ad Zacchariam dicens
And the word of the Lord came to Zacharias, saying:
7:8. And the word of the Lord came to Zechariah, saying:
7:8. And the word of the LORD came unto Zechariah, saying,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 And the word of the LORD came unto Zechariah, saying, 9 Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother: 10 And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart. 11 But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear. 12 Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts. 13 Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the LORD of hosts: 14 But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.
What was said v. 7, that they should have heard the words of the former prophets, is here enlarged upon, for warning to these hypocritical enquirers, who continued their sins when they asked with great preciseness whether they should continue their fasts. This prophet had before put them in mind of their fathers' disobedience to the calls of the prophets, and what was the consequence of it (ch. i. 4-6), and now here again; for others' harms should be our warnings. God's judgments upon Israel of old for their sins were written for admonition to us Christians (1 Cor. x. 11), and the same use we should make of similar providences in our own day.
I. This prophet here repeats the heads of the sermons which the former prophets preached to their fathers (v. 9, 10), because the very same things were required of them now. "Thus does the Lord of hosts speak to you now, and thus he did speak to your fathers, saying, Execute true judgment." The duties here required of them, which would have been the lengthening of the tranquillity of their fathers and must be the restoring of their tranquillity, are not keeping fasts and offering sacrifices, but doing justly and loving mercy, duties which they were bound to by the light and law of nature, though there had been no prophets sent to insist upon them, duties which had a direct tendency to the public welfare and peace, and which they themselves would be the gainers by, and not God. 1. Magistrates must administer justice impartially, according to the maxims of the law and the merits of the cause, without respect of persons: "Judge judgment of truth, and execute it when you have judged it." 2. Neighbours must have a tender concern for one another, and must not only do one another no wrong, but must be ready to do one another all the good offices that lie in their power. They must show mercy and compassion every man to his brother, as the case called for it. The infirmities of others, as well as their calamities, are to be looked upon with compassion. Hanc veniam petimusque damusque vicissim--This kindness we ask and exercise. 3. They must not bear hard upon those whom they have advantage against, and who, they know, are not able to help themselves. They must not, either in commerce or in course of law, oppress the widow, the fatherless, the stranger, and the poor, v. 10. The weakest must not be thrust to the wall because they are weakest. No thanks to men not to deny right to those who are in a capacity to demand it and recover it; but we must, not only for wrath, but also for conscience' sake, give those their own who have not power to force it from us. Or it intimates that that which is but exactness with others is exaction upon the widows and the fatherless; nay, that not relieving and helping them as we ought is, in effect, oppressing them. 4. They must not only not do wrong to any, but they must not so much as desire it nor think of it: "Let none of you imagine evil against his brother in your heart. Do not project it; do not wish it; nay do not so much as please yourself with the fancy of it." The law of God lays a restraint upon the heart, and forbids the entertaining, forbids the admitting, of a malicious, spiteful, ill-natured thought. Deut. xv. 9, Beware that there be not a thought in thy Belial heart against thy brother.
II. He describes the wilfulness and disobedience of their fathers, who persisted in all manner of wickedness and injustice, notwithstanding these exhortations and admonitions frequently given them in God's name; various expressions to this purport are here heaped up (v. 11, 12), setting forth the stubbornness of that carnal mind which is enmity against God, and is not in subjection to the law of God, neither indeed can be. They were obstinate and refractory, and persisted in their transgressions of the law purely from a spirit of contradiction to the law. 1. They would not, if they could help it, come within hearing of the prophets, but kept at a distance; or, if they could not avoid hearing what they said, yet they resolved they would not heed it: They refused to hearken, and looked another way as if they had not been spoken to. 2. If they did hear what was said to them, and, as it seemed, inclined at first to comply with it, yet they flew off when it came to the setting to, and, like a bullock unaccustomed to the yoke, they pulled away the shoulder, and would not submit to the easy yoke and the light burden of God's commandments. They gave a withdrawing shoulder (so the word is); they seemed to lay their shoulder to the work, but they presently withdrew it again, as those Jer. xxxiv. 10, 11. They were like a deceitful bow, as that son that said, I go, sir, but went not. 3. They filled their own minds with prejudices against the word of God, and had some objection or other ready wherewith to fortify themselves against every sermon they heard. They stopped their ears, that they should not hear, as the deaf adder (Ps. lviii. 4), and none are so deaf as those that will not hear, that make their own ear heavy, as the word is. 4. They resolved that nothing which was said to them, for the enforcing of these injunctions, should make any impression upon them: They made their hearts as an adamant-stone, as a diamond, the hardest of stones to be wrought upon, or as a flint, which the mason cannot hew into shape as he can other stone out of the quarry. Nothing is so hard, so unmalleable, so inflexible, as the heart of a presumptuous sinner; and those whose hearts are hard may thank themselves; they are of their own hardening, and it is just with God to give them over to a reprobate sense, to the hardness and impenitence of their own hearts. These stubborn sinners hardened their hearts on purpose lest they should hear what God said to them by the written word, by the law of Moses, and by the words of the prophets that preached to them; they had Moses and the prophets, but resolved they would hear neither, nor would they have been persuaded though one had been sent to them from the dead. The words of the prophet were not regarded by them, though they were words which the Lord of hosts sent and directed to them, though he sent them immediately by his Spirit in the prophets; so that in despising them they affronted God himself and resisted the Holy Ghost. Note, The reason why men are not good is because they will not be so; they will not consider, will not comply; and therefore, if thou scornest, thou alone shalt bear it.
III. He shows the fatal consequences of it to their fathers: Therefore came great wrath from the Lord of hosts. God was highly displeased with them, and justly; he required nothing of them but what was reasonable in itself and beneficial to them; and yet they refused, and in a most insolent manner too. What master could bear to be so abused by his own servant? Such an implacable enmity to the gospel as this was to the law and the prophets was that which brought wrath to the uttermost upon the last generation of the Jewish church, 1 Thess. ii. 16. Great sins against the Lord of hosts, whose authority is incontestable, bring great wrath from the Lord of hosts, whose power is irresistible. And the effect was, 1. As they had turned a deaf ear to God's word, so God turned a deaf ear to their prayers, v. 13. As he cried to them in their prosperity to leave their sins, and they would not hear, but persisted in their iniquities, so they cried to him in the day of their trouble to remove his judgments, and he would not hear, but lengthened out their calamities. Those that set God at defiance, in the height of their pride, when pangs came upon them cried unto him. Lord, in trouble have they visited thee. But God has said it, and will abide by it, He that turns away his ear from hearing the law, even his prayer shall be an abomination, Prov. xxviii. 9; i. 24, &c. Iniquity, regarded in the heart, will certainly spoil the success of prayer, Ps. lxvi. 18. 2. As they flew off from their duty and allegiance to God, and were of desultory and unsettled spirits, so God dissipated them and threw them about as chaff before a whirlwind: He scattered them among all the nations whom they knew not, and whom therefore they could not expect to receive any kindness from, v. 14. 3. As they violated all the laws of their land, so God took away all the glories of it: Their land was desolate after them, and no man passed through or returned. All that country that was the kingdom of the two tribes, after the dispersion of the remaining Jews, upon the slaughter of Gedaliah, was left utterly uninhabited; there was not man, woman, or child, in it, till the Jews returned at the end of seventy years' captivity; nay, it should seem, the very roads that lay through the country were deserted (none passed or repassed), which, as it had an intimation of mercy in it (though they were cast out of it, yet it was kept empty for their return), so for the present it made the judgment appear much the more dismal; for what a horrid wilderness must a land be that had been so many years uninhabited! And they might thank themselves; it was they that by their own wickedness laid the pleasant land desolate. It was not so much the Chaldeans that did it. No; they did it themselves. The desolations of a land are owing to the wickedness of its inhabitants, Ps. cvii. 34. This came of their wilful disobedience to the law of God. And the present generation saw how desolate sin had made that pleasant land, and yet would not take warning.
Albert Barnes: Notes on the Bible - 1834
7:8: Instead of quoting the former prophets, Zechariah gives the substance of their exhortations, as renewed to himself.
Carl Friedrich Keil and Franz Delitzsch
7:8
The second word of the Lord recals to the recollection of the people the disobedience of the fathers, and its consequences, viz., the judgment of exile, as a warning example. The introduction of the prophet's name in the heading in Zech 7:8 does not warrant the strange opinion held by Schmieder and Schlier - namely, that our prophet is here reproducing the words of an earlier Zechariah who lived before the captivity - but is merely to be attributed to a variation in the form of expression. This divine word was as follows: Zech 7:9. "Thus hath Jehovah of hosts spoken, saying, Execute judgment of truth, and show love and compassion one to another. Zech 7:10. And widows and orphans, strangers and destitute ones, oppress not; and meditate not in your heart the injury of every brother. Zech 7:11. But they refused to attend, and offered a rebellious shoulder, and hardened their ears that they might not hear. Zech 7:12. And they made their heart diamond, that they might not hear the law and the words which Jehovah of hosts sent through His Spirit by means of the former prophet, so that great wrath came from Jehovah of hosts." כּה אמר is to be taken as a preterite here, referring to what Jehovah had caused to be proclaimed to the people before the captivity. The kernel of this announcement consisted in the appeal to the people, to keep the moral precepts of the law, to practise the true love of the neighbour in public life and private intercourse. Mishpat 'ĕmeth, judgment of truth (cf. Ezek 18:8), is such an administration of justice as simply fixes the eye upon the real circumstances of any dispute, without any personal considerations whatever, and decides them in accordance with truth. For the fact itself, compare Ex 22:20, Ex 22:21; Ex 23:6-9; Lev 19:15-18; Deut 10:18-19; Deut 24:14; Is 1:17; Jer 7:5-6; Jer 22:3; Ezek 18:8; Hos 12:7, etc. רעת אישׁ אחיו, the injury of a man who is his brother (as in Gen 9:5); not "injury one towards another," which would suppose a transposition of the אישׁ = אישׁ רעת אחיו. In Zech 7:11, Zech 7:12 the attitude of the people towards these admonitions of God is described. Nâthan kâthēph sōrereth: to give or offer a rebellious shoulder, as in Neh 9:29. The figure is borrowed from an ox, which will not allow a yoke to be placed upon its neck (cf. Hos 4:16). To make the ears heavy (hikhbı̄d), away from hearing, i.e., so that they do not hear (cf. Is 6:10). To make the heart diamond (shâmı̄r), i.e., as hard as diamond. A stony heart is a heart not susceptible to impressions (cf. Ezek 11:19). The relative אשׁר before shâlach refers to the two nouns named before, viz., tōrâh and debhârı̄m, though we need not on that account take tōrâh in the general sense of instruction. God also sent the law to the people through the prophets, i.e., caused them to preach it and impress it upon their hearts. The consequence of this obduracy of the people was, that "there arose great wrath from Jehovah" (cf. Zech 1:2; 4Kings 3:27).
John Gill
7:8 And the word of the Lord came unto Zechariah, saying. Giving him orders to repeat what the former prophets had said, and to urge the same things on the people which they had before rejected, the rejection of which had issued in their ruin.
7:97:9: Ա՛յսպէս ասէ Տէր ամենակալ. Դատաստան արդա՛ր դատեցարուք, եւ ողորմութիւն եւ գթութիւն արարէ՛ք իւրաքանչիւր եղբօր իւրոյ.
9 այսպէս է ասում Ամենակալ Տէրը. «Արդար դատո՛վ դատեցէք, ողորմութի՛ւն եւ գթութի՛ւն արէք իւրաքանչիւրն իր եղբօրը:
9 ‘Արդար դատաստան տեսէ՛ք եւ ձեզմէ ամէն մէկը իր եղբօրը ողորմութիւն ու գթութիւն թող ընէ։
Այսպէս ասէ Տէր ամենակալ. Դատաստան արդար դատեցարուք, եւ ողորմութիւն եւ գթութիւն արարէք իւրաքանչիւր եղբօր իւրոյ:

7:9: Ա՛յսպէս ասէ Տէր ամենակալ. Դատաստան արդա՛ր դատեցարուք, եւ ողորմութիւն եւ գթութիւն արարէ՛ք իւրաքանչիւր եղբօր իւրոյ.
9 այսպէս է ասում Ամենակալ Տէրը. «Արդար դատո՛վ դատեցէք, ողորմութի՛ւն եւ գթութի՛ւն արէք իւրաքանչիւրն իր եղբօրը:
9 ‘Արդար դատաստան տեսէ՛ք եւ ձեզմէ ամէն մէկը իր եղբօրը ողորմութիւն ու գթութիւն թող ընէ։
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7:97:9 так говорил тогда Господь Саваоф: производ{и}те суд справедливый и оказывайте милость и сострадание каждый брату своему;
7:9 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty κρίμα κριμα judgment δίκαιον δικαιος right; just κρίνατε κρινω judge; decide καὶ και and; even ἔλεος ελεος mercy καὶ και and; even οἰκτιρμὸν οικτιρμος compassion ποιεῖτε ποιεω do; make ἕκαστος εκαστος each πρὸς προς to; toward τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him
7:9 כֹּ֥ה kˌō כֹּה thus אָמַ֛ר ʔāmˈar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say מִשְׁפַּ֤ט mišpˈaṭ מִשְׁפָּט justice אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness שְׁפֹ֔טוּ šᵊfˈōṭû שׁפט judge וְ wᵊ וְ and חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty וְ wᵊ וְ and רַֽחֲמִ֔ים rˈaḥᵃmˈîm רַחֲמִים compassion עֲשׂ֖וּ ʕᵃśˌû עשׂה make אִ֥ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת together with אָחִֽיו׃ ʔāḥˈiʸw אָח brother
7:9. haec ait Dominus exercituum dicens iudicium verum iudicate et misericordiam et miserationes facite unusquisque cum fratre suoThus saith the Lord of hosts, saying: Judge ye true judgment, and shew ye mercy and compassion every man to his brother.
9. Thus hath the LORD of hosts spoken, saying, Execute true judgment, and shew mercy and compassion every man to his brother:
7:9. Thus says the Lord of hosts, saying: Judge with true judgment, and act with mercy and compassion, each and every one with his brother.
7:9. Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:
Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:

7:9 так говорил тогда Господь Саваоф: производ{и}те суд справедливый и оказывайте милость и сострадание каждый брату своему;
7:9
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
κρίμα κριμα judgment
δίκαιον δικαιος right; just
κρίνατε κρινω judge; decide
καὶ και and; even
ἔλεος ελεος mercy
καὶ και and; even
οἰκτιρμὸν οικτιρμος compassion
ποιεῖτε ποιεω do; make
ἕκαστος εκαστος each
πρὸς προς to; toward
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
7:9
כֹּ֥ה kˌō כֹּה thus
אָמַ֛ר ʔāmˈar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
מִשְׁפַּ֤ט mišpˈaṭ מִשְׁפָּט justice
אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness
שְׁפֹ֔טוּ šᵊfˈōṭû שׁפט judge
וְ wᵊ וְ and
חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty
וְ wᵊ וְ and
רַֽחֲמִ֔ים rˈaḥᵃmˈîm רַחֲמִים compassion
עֲשׂ֖וּ ʕᵃśˌû עשׂה make
אִ֥ישׁ ʔˌîš אִישׁ man
אֶת־ ʔeṯ- אֵת together with
אָחִֽיו׃ ʔāḥˈiʸw אָח brother
7:9. haec ait Dominus exercituum dicens iudicium verum iudicate et misericordiam et miserationes facite unusquisque cum fratre suo
Thus saith the Lord of hosts, saying: Judge ye true judgment, and shew ye mercy and compassion every man to his brother.
7:9. Thus says the Lord of hosts, saying: Judge with true judgment, and act with mercy and compassion, each and every one with his brother.
7:9. Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:9: Execute true judgment - See Isa 58:6, Isa 58:7; JeremiahJer 7:23; Mic 6:8, chap. 8.
Albert Barnes: Notes on the Bible - 1834
7:9: Thus spake the Lord - that is, through the former prophets, for he goes on to speak of their rejection in the past. "Execute true judgment." He retains the words of Ezekiel. The injunction itself runs throughout the prophets. "Shew mercy" (as Isa 1:17, Isa 1:23; Isa 58:6-7; Jer 7:5; Eze 18:8; Hos 12:6, etc.), that is, tender love, to all; compassion, to the unhappy. Omit no act of love, God so loves the loving. Lap.: "Like Paul to the Romans Rom 13:9, he names only the duties to the neighbor, but understands what relates to God. For the love of our neighbor presupposes the love of God, from which it springs." Jerome: "After strictness of justice, let mercy to all follow, and specially to brethren, of the same blood and of one faith. Brother and neighbor we ought to account the whole human race, since we are all born of one parent, or those who are of the household of faith, according to the parable of the Gospel, "which willeth us to understand by neighbor, nor our kin, but all men" (Luk 10:30 ff).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: saying: Zac 7:7, Zac 8:16, Zac 8:17; Lev 19:15, Lev 19:35-37; Deu 10:18, Deu 10:19, Deu 15:7-14, Deu 16:18-20; Psa 82:2-4; Pro 21:3; Isa 58:6-10; Jer 7:5, Jer 7:23; Eze 45:9; Hos 10:12, Hos 10:13; Amo 5:24; Mic 6:8; Mat 23:23; Luk 11:42; Jam 2:13-17
Execute true judgment: Heb. Judge judgment of truth, Jer 21:12 *marg. Joh 7:51
Geneva 1599
7:9 Thus speaketh the LORD of hosts, saying, (k) Execute true judgment, and show mercy and compassions every man to his brother:
(k) He shows that they did not fast with a sincere heart, but because of hypocrisy, and that it was not done from a pure religion, because they lacked these offices of charity which should have declared that they were godly; (Mt 23:23).
John Gill
7:9 Thus speaketh the Lord of hosts, saying,.... The same things as he had before; for the things following are ever in force, and always to be attended to, and to be regarded and preferred before anything merely ritual and ceremonial; and especially before the traditions and commandments of men, of which nature the above fasts were:
Execute true judgment; or, "judge judgment (e) of truth"; this is addressed to the judges of the people, that when any cause came before them between man and man, that they would judge righteously, according to the law of God; and, without respect to persons, pass sentence as the truth of the case required:
and show mercy and compassion every man to his brother; whether in want of food, raiment, or in whatsoever distress, whether of body or mind; which is much more acceptable to God than any legal sacrifices, or outward abstinences and humiliations, Hos 6:6.
(e) "judicium veritatis", Montanus, Calvin, Cocceius, Burkius; "jus veritatis", Junius & Tremellius, Tarnovius.
John Wesley
7:9 Spake - To your fathers.
Robert Jamieson, A. R. Fausset and David Brown
7:9 speaketh--implying that these precepts addressed to their ancestors were the requirements of Jehovah not merely then, but now. We must not only not hurt, but we must help our fellow men. God is pleased with such loving obedience, rather than with empty ceremonies.
7:107:10: զայրին եւ զորբն եւ զպանդուխտն՝ եւ զտնանկն մի՛ յաղթահարէք. եւ ոխս չարեաց ընկերի իւրում մի՛ ոք կալցի ՚ի սիրտս ձեր[10838]։ [10838] Ոմանք. Ընկերի իւր, մի՛ ոք կալցի ՚ի սիրտս իւր։
10 Մի՛ կեղեքէք այրուն, որբին, պանդխտին եւ տնանկին: Թող ոչ ոք իր սրտում ոխ չպահի իր ընկերոջ դէմ՝ նրա գործած չարիքների համար»:
10 Որբեւայրին ու որբը, օտարականը եւ տնանկը մի՛ հարստահարէք։ Ոեւէ մէկը իր եղբօրը համար իր սրտին մէջ չարութիւն թող չմտածէ’»։
զայրին եւ զորբն եւ զպանդուխտն եւ զտնանկն մի՛ յաղթահարէք, եւ ոխս չարեաց ընկերի իւրում մի՛ ոք կալցի ի սիրտ իւր:

7:10: զայրին եւ զորբն եւ զպանդուխտն՝ եւ զտնանկն մի՛ յաղթահարէք. եւ ոխս չարեաց ընկերի իւրում մի՛ ոք կալցի ՚ի սիրտս ձեր[10838]։
[10838] Ոմանք. Ընկերի իւր, մի՛ ոք կալցի ՚ի սիրտս իւր։
10 Մի՛ կեղեքէք այրուն, որբին, պանդխտին եւ տնանկին: Թող ոչ ոք իր սրտում ոխ չպահի իր ընկերոջ դէմ՝ նրա գործած չարիքների համար»:
10 Որբեւայրին ու որբը, օտարականը եւ տնանկը մի՛ հարստահարէք։ Ոեւէ մէկը իր եղբօրը համար իր սրտին մէջ չարութիւն թող չմտածէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
7:107:10 вдов{ы} и сирот{ы}, пришельца и бедного не притесняйте и зла друг против друга не мыслите в сердце вашем.
7:10 καὶ και and; even χήραν χηρα widow καὶ και and; even ὀρφανὸν ορφανος orphaned καὶ και and; even προσήλυτον προσηλυτος proselyte καὶ και and; even πένητα πενης poor μὴ μη not καταδυναστεύετε καταδυναστευω tyrannize καὶ και and; even κακίαν κακια badness; vice ἕκαστος εκαστος each τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him μὴ μη not μνησικακείτω μνησικακεω in ταῖς ο the καρδίαις καρδια heart ὑμῶν υμων your
7:10 וְ wᵊ וְ and אַלְמָנָ֧ה ʔalmānˈā אַלְמָנָה widow וְ wᵊ וְ and יָתֹ֛ום yāṯˈôm יָתֹום orphan גֵּ֥ר gˌēr גֵּר sojourner וְ wᵊ וְ and עָנִ֖י ʕānˌî עָנִי humble אַֽל־ ʔˈal- אַל not תַּעֲשֹׁ֑קוּ taʕᵃšˈōqû עשׁק oppress וְ wᵊ וְ and רָעַת֙ rāʕˌaṯ רָעָה evil אִ֣ישׁ ʔˈîš אִישׁ man אָחִ֔יו ʔāḥˈiʸw אָח brother אַֽל־ ʔˈal- אַל not תַּחְשְׁב֖וּ taḥšᵊvˌû חשׁב account בִּ bi בְּ in לְבַבְכֶֽם׃ lᵊvavᵊḵˈem לֵבָב heart
7:10. et viduam et pupillum et advenam et pauperem nolite calumniari et malum vir fratri suo non cogitet in corde suoAnd oppress not the widow, and the fatherless, and the stranger, and the poor: and let not a man devise evil in his heart against his brother.
10. and oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.
7:10. And do not find fault with the widow, and the orphan, and the newcomer, and the poor. And let not a man consider evil in his heart towards his brother.
7:10. And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.
And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart:

7:10 вдов{ы} и сирот{ы}, пришельца и бедного не притесняйте и зла друг против друга не мыслите в сердце вашем.
7:10
καὶ και and; even
χήραν χηρα widow
καὶ και and; even
ὀρφανὸν ορφανος orphaned
καὶ και and; even
προσήλυτον προσηλυτος proselyte
καὶ και and; even
πένητα πενης poor
μὴ μη not
καταδυναστεύετε καταδυναστευω tyrannize
καὶ και and; even
κακίαν κακια badness; vice
ἕκαστος εκαστος each
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
μὴ μη not
μνησικακείτω μνησικακεω in
ταῖς ο the
καρδίαις καρδια heart
ὑμῶν υμων your
7:10
וְ wᵊ וְ and
אַלְמָנָ֧ה ʔalmānˈā אַלְמָנָה widow
וְ wᵊ וְ and
יָתֹ֛ום yāṯˈôm יָתֹום orphan
גֵּ֥ר gˌēr גֵּר sojourner
וְ wᵊ וְ and
עָנִ֖י ʕānˌî עָנִי humble
אַֽל־ ʔˈal- אַל not
תַּעֲשֹׁ֑קוּ taʕᵃšˈōqû עשׁק oppress
וְ wᵊ וְ and
רָעַת֙ rāʕˌaṯ רָעָה evil
אִ֣ישׁ ʔˈîš אִישׁ man
אָחִ֔יו ʔāḥˈiʸw אָח brother
אַֽל־ ʔˈal- אַל not
תַּחְשְׁב֖וּ taḥšᵊvˌû חשׁב account
בִּ bi בְּ in
לְבַבְכֶֽם׃ lᵊvavᵊḵˈem לֵבָב heart
7:10. et viduam et pupillum et advenam et pauperem nolite calumniari et malum vir fratri suo non cogitet in corde suo
And oppress not the widow, and the fatherless, and the stranger, and the poor: and let not a man devise evil in his heart against his brother.
7:10. And do not find fault with the widow, and the orphan, and the newcomer, and the poor. And let not a man consider evil in his heart towards his brother.
7:10. And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:10: Evil against his brother in your heart - Do not indulge an unfavourable opinion of another: do not envy him; do not harbour an unbrotherly feeling towards him.
Albert Barnes: Notes on the Bible - 1834
7:10: And oppress not - He had commanded positive acts of love; he now forbids every sort of unlove. "He that oppresseth the poor," Solomon had said, "reproacheth his Maker. The widow, the orphan, the stranger, the afflicted" Pro 24:31, are, throughout the law, the special objects of God's care. This was the condition which God made by Jeremiah; "If ye thoroughly amend your ways and your doings, if ye thoroughly execute judgment between a man and his neighbor; if ye oppress not the stranger the fatherless and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt, then will I cause you to dwell in this, place" Jer 7:5-7. It was on the breach of the covenant to set their brethren free in the year of release, that God said; "I proclaim a liberty for you to the sword, to the pestilence and to the famine, and I will make you to be removed into all the kingdoms of the earth" Jer 34:17.
And let none of you imagine - that is, "devise, as, by Micah, God retorted the evil upon them. They "devised evil on their beds; therefore, behold, against this family do I devise an evil, from which ye shall not remove your necks" Mic 2:1, Mic 2:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: oppress: Exo 22:21-24, Exo 23:9; Deu 24:14-18, Deu 27:19; Psa 72:4; Pro 22:22, Pro 22:23, Pro 23:10; Pro 23:11; Isa 1:16, Isa 1:17, Isa 1:23; Jer 5:28, Jer 22:15-17; Eze 22:7, Eze 22:12, Eze 22:29; Amo 4:1, Amo 5:11, Amo 5:12; Mic 2:1-3, Mic 3:1-4; Zep 3:1-3; Mal 3:5; Mat 23:14; Co1 6:10; Jam 5:4
imagine: Psa 21:11, Psa 36:4, Psa 140:2; Pro 3:29, Pro 6:18; Jer 11:19, Jer 11:20, Jer 18:18; Mic 2:1; Mar 7:21-23; Jam 1:14, Jam 1:15; Jo1 3:15
John Gill
7:10 And oppress not the widow, nor the fatherless, the stranger, nor the poor,.... Such as have no husband to provide for them, nor father and mother to care for them, and are in a strange land, where they have no friends or acquaintance, and are poor, and can not help themselves. Laws of this kind were frequently inculcated among the Jews; see Deut 24:14,
and let none of you imagine evil against his brother in your heart; thoughts of evil are sinful, and forbidden by the law of God, as well as actions, which agrees with our Lord's sense of the law, Mt 5:22, see Lev 19:17.
John Wesley
7:10 Imagine evil - Neither think ill of, or with ill to, nor plot evil against one another.
Robert Jamieson, A. R. Fausset and David Brown
7:10 imagine evil--that is, devise evil. The Septuagint takes it, Harbor not the desire of revenge (Lev 19:18). "Devise evil against one another" is simpler (Ps 36:4; Mic 2:1).
7:117:11: Եւ ո՛չ հաւանեցան անսալ. այլ ետուն զթիկունս իւրեանց ՚ի յիմարութիւն, եւ ծանրացուցին զականջս իւրեանց առ ՚ի չլսել.
11 Բայց նրանք լսել չուզեցին, այլ յիմարաբար իրենց թիկունքը շրջեցին եւ ծանրացրին իրենց ականջները՝ չլսելու համար:
11 Բայց անոնք չուզեցին մտիկ ընել, հապա իրենց ուսը թօթուեցին եւ ականջնին ծանրացուցին, որպէս զի չլսեն
Եւ ոչ հաւանեցան անսալ. այլ ետուն զթիկունս [72]իւրեանց ի յիմարութիւն``, եւ ծանրացուցին զականջս իւրեանց առ ի չլսել:

7:11: Եւ ո՛չ հաւանեցան անսալ. այլ ետուն զթիկունս իւրեանց ՚ի յիմարութիւն, եւ ծանրացուցին զականջս իւրեանց առ ՚ի չլսել.
11 Բայց նրանք լսել չուզեցին, այլ յիմարաբար իրենց թիկունքը շրջեցին եւ ծանրացրին իրենց ականջները՝ չլսելու համար:
11 Բայց անոնք չուզեցին մտիկ ընել, հապա իրենց ուսը թօթուեցին եւ ականջնին ծանրացուցին, որպէս զի չլսեն
zohrab-1805▾ eastern-1994▾ western am▾
7:117:11 Но они не хотели внимать, отворотились от Меня, и уши свои отяготили, чтобы не слышать.
7:11 καὶ και and; even ἠπείθησαν απειθεω obstinate τοῦ ο the προσέχειν προσεχω pay attention; beware καὶ και and; even ἔδωκαν διδωμι give; deposit νῶτον νωτος back παραφρονοῦντα παραφρονεω mad καὶ και and; even τὰ ο the ὦτα ους ear αὐτῶν αυτος he; him ἐβάρυναν εβαρυναν the μὴ μη not εἰσακούειν εισακουω heed; listen to
7:11 וַ wa וְ and יְמָאֲנ֣וּ yᵊmāʔᵃnˈû מאן refuse לְ lᵊ לְ to הַקְשִׁ֔יב haqšˈîv קשׁב give attention וַ wa וְ and יִּתְּנ֥וּ yyittᵊnˌû נתן give כָתֵ֖ף ḵāṯˌēf כָּתֵף shoulder סֹרָ֑רֶת sōrˈāreṯ סרר rebel וְ wᵊ וְ and אָזְנֵיהֶ֖ם ʔoznêhˌem אֹזֶן ear הִכְבִּ֥ידוּ hiḵbˌîḏû כבד be heavy מִ mi מִן from שְּׁמֹֽועַ׃ ššᵊmˈôₐʕ שׁמע hear
7:11. et noluerunt adtendere et verterunt scapulam recedentem et aures suas adgravaverunt ne audirentBut they would not hearken, and they turned away the shoulder to depart: and they stopped their ears, not to hear.
11. But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.
7:11. But they were not willing to pay attention, and they turned aside their shoulder to depart, and they pressed upon their ears, so that they would not hear.
7:11. But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.
But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear:

7:11 Но они не хотели внимать, отворотились от Меня, и уши свои отяготили, чтобы не слышать.
7:11
καὶ και and; even
ἠπείθησαν απειθεω obstinate
τοῦ ο the
προσέχειν προσεχω pay attention; beware
καὶ και and; even
ἔδωκαν διδωμι give; deposit
νῶτον νωτος back
παραφρονοῦντα παραφρονεω mad
καὶ και and; even
τὰ ο the
ὦτα ους ear
αὐτῶν αυτος he; him
ἐβάρυναν εβαρυναν the
μὴ μη not
εἰσακούειν εισακουω heed; listen to
7:11
וַ wa וְ and
יְמָאֲנ֣וּ yᵊmāʔᵃnˈû מאן refuse
לְ lᵊ לְ to
הַקְשִׁ֔יב haqšˈîv קשׁב give attention
וַ wa וְ and
יִּתְּנ֥וּ yyittᵊnˌû נתן give
כָתֵ֖ף ḵāṯˌēf כָּתֵף shoulder
סֹרָ֑רֶת sōrˈāreṯ סרר rebel
וְ wᵊ וְ and
אָזְנֵיהֶ֖ם ʔoznêhˌem אֹזֶן ear
הִכְבִּ֥ידוּ hiḵbˌîḏû כבד be heavy
מִ mi מִן from
שְּׁמֹֽועַ׃ ššᵊmˈôₐʕ שׁמע hear
7:11. et noluerunt adtendere et verterunt scapulam recedentem et aures suas adgravaverunt ne audirent
But they would not hearken, and they turned away the shoulder to depart: and they stopped their ears, not to hear.
7:11. But they were not willing to pay attention, and they turned aside their shoulder to depart, and they pressed upon their ears, so that they would not hear.
7:11. But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.
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
7:11: Pulled away the shoulder - From under the yoke of the law, like an unbroken or restive bullock in the plough.
Albert Barnes: Notes on the Bible - 1834
7:11: But they gave a backsliding shoulder - Like a restive animal, which would not endure the yoke, dull and stupid as the beasts: as Hosea says, "Israel slideth back like a backsliding heifer" Hos 4:16. Nehemiah confesses the same; "they gave a backsliding shoulder and hardened their neck and would not hear" Neh 9:29.
And made heavy their ears - Fulfilling in themselves what God foretold to Isaiah would be the result of his preaching, "make their ears heavy." The heart, which will not hearken, becomes duller by the outward hearing, as Paul says, "The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God; but that which beareth thorns and briars is rejected" Heb 6:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: they refused: Zac 1:4; Exo 10:3; Kg2 17:13-15; Ch2 33:10; Neh 9:17, Neh 9:26, Neh 9:29; Pro 1:24-32; Isa 1:19, Isa 1:20; Jer 6:16, Jer 6:17, Jer 7:24, Jer 13:10, Jer 26:5, Jer 26:6, Jer 35:15, Jer 36:31, Jer 44:16; Eze 3:7; Hos 4:16; Dan 9:5; Zep 3:2; Act 7:51; Heb 12:25
pulled away the shoulder: Heb. gave a backsliding shoulder, Neh 9:29; Jer 8:5; Hos 4:16; Heb 10:38, Heb 10:39
stopped: Heb. made heavy, Psa 58:4, Psa 58:5; Isa 6:10; Act 7:57
Geneva 1599
7:11 But they refused to hearken, and (l) withdrew the shoulder, and stopped their ears, that they should not hear.
(l) And would not carry the Lord's burden, which was sweet and easy, but would bear their own, which was heavy and grievous to the flesh, thinking to gain merit by it: which metaphor is taken from oxen, which shrink at the yoke; (Neh 9:29).
John Gill
7:11 But they refused to hearken,..... That is, the Jews, before the captivity, refusal to give heed to the above exhortations, and obey the voice of God in them:
and pulled away the shoulder; from serving the Lord, and supporting his interest: or "they gave", or presented, "a rebellious shoulder" (f); a refractory one, that slides back, like a backsliding or refractory heifer, that will not admit of the yoke, Hos 4:16 so these could not bear the yoke of the law, nor the burden of duty; nor suffer the words of exhortation, or receive the admonitions given them:
and stopped their ears, that they should not hear; like the deaf adder, Ps 58:4 they would not hear, and pretended they could not; which was an instance of contempt to the speakers.
(f) "scapulam aversam", Pagninus; "deflectentem", Montanus; "rebellem", Munster, Tigurine version; "refractarium", Junius & Tremellius, Piscator; so Ben Melech.
John Wesley
7:11 Pulled away - Withdrew their shoulder from the yoke of the law.
Robert Jamieson, A. R. Fausset and David Brown
7:11 pulled away the shoulder--literally, "presented a refractory shoulder"; an image from beasts refusing to bear the yoke (Neh 9:29, Margin).
stopped . . . ears-- (Is 6:10; Jer 7:26; Acts 7:57).
7:127:12: եւ զսիրտս իւրեանց կարգեցին անհնազանդս, առ ՚ի չլսելոյ օրինաց իմոց եւ բանից զոր առաքեաց Տէր ամենակալ Հոգւո՛վ իւրով ՚ի ձեռն մարգարէիցն առաջնոց. եղեւ բարկութիւն մե՛ծ ՚ի Տեառնէ ամենակալէ[10839]։ [10839] Բազումք. Եւ եղեւ բարկութիւն։
12 Նրանք իրենց սրտերը անհնազանդ դարձրին՝ չլսելու համար իմ օրէնքներն ու խօսքերը, որ ուղարկեց Ամենակալ Տէրն իր Հոգով՝ նախորդ մարգարէների միջոցով, ուստի մեծ բարկութիւն եղաւ Ամենակալ Տիրոջ կողմից:
12 Ու իրենց սիրտը ադամանդի պէս ըրին, որպէս զի չլսեն այն օրէնքն ու այն խօսքերը, որոնք զօրքերու Տէրը իր Հոգիովը առաջուան մարգարէներուն միջոցով անոնց ղրկեց։ Անոր համար զօրքերու Տէրը խիստ բարկացաւ։
եւ զսիրտս իւրեանց [73]կարգեցին անհնազանդս``, առ ի չլսելոյ օրինաց [74]իմոց եւ բանից զոր առաքեաց Տէր ամենակալ Հոգւով իւրով ի ձեռն մարգարէիցն առաջնոց. եւ եղեւ բարկութիւն մեծ ի Տեառնէ ամենակալէ:

7:12: եւ զսիրտս իւրեանց կարգեցին անհնազանդս, առ ՚ի չլսելոյ օրինաց իմոց եւ բանից զոր առաքեաց Տէր ամենակալ Հոգւո՛վ իւրով ՚ի ձեռն մարգարէիցն առաջնոց. եղեւ բարկութիւն մե՛ծ ՚ի Տեառնէ ամենակալէ[10839]։
[10839] Բազումք. Եւ եղեւ բարկութիւն։
12 Նրանք իրենց սրտերը անհնազանդ դարձրին՝ չլսելու համար իմ օրէնքներն ու խօսքերը, որ ուղարկեց Ամենակալ Տէրն իր Հոգով՝ նախորդ մարգարէների միջոցով, ուստի մեծ բարկութիւն եղաւ Ամենակալ Տիրոջ կողմից:
12 Ու իրենց սիրտը ադամանդի պէս ըրին, որպէս զի չլսեն այն օրէնքն ու այն խօսքերը, որոնք զօրքերու Տէրը իր Հոգիովը առաջուան մարգարէներուն միջոցով անոնց ղրկեց։ Անոր համար զօրքերու Տէրը խիստ բարկացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:12 И сердце свое окаменили, чтобы не слышать закона и слов, которые посылал Господь Саваоф Духом Своим через прежних пророков; за то и постиг их великий гнев Господа Саваофа.
7:12 καὶ και and; even τὴν ο the καρδίαν καρδια heart αὐτῶν αυτος he; him ἔταξαν τασσω arrange; appoint ἀπειθῆ απειθης obstinate τοῦ ο the μὴ μη not εἰσακούειν εισακουω heed; listen to τοῦ ο the νόμου νομος.1 law μου μου of me; mine καὶ και and; even τοὺς ο the λόγους λογος word; log οὓς ος who; what ἐξαπέστειλεν εξαποστελλω send forth κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἐν εν in πνεύματι πνευμα spirit; wind αὐτοῦ αυτος he; him ἐν εν in χερσὶν χειρ hand τῶν ο the προφητῶν προφητης prophet τῶν ο the ἔμπροσθεν εμπροσθεν in front; before καὶ και and; even ἐγένετο γινομαι happen; become ὀργὴ οργη passion; temperament μεγάλη μεγας great; loud παρὰ παρα from; by κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty
7:12 וְ wᵊ וְ and לִבָּ֞ם libbˈām לֵב heart שָׂ֣מוּ śˈāmû שׂים put שָׁמִ֗יר šāmˈîr שָׁמִיר diamond מִ֠ mi מִן from שְּׁמֹועַ ššᵊmôˌₐʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֹּורָ֤ה ttôrˈā תֹּורָה instruction וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִים֙ ddᵊvārîm דָּבָר word אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שָׁלַ֜ח šālˈaḥ שׁלח send יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service בְּ bᵊ בְּ in רוּחֹ֔ו rûḥˈô רוּחַ wind בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand הַ ha הַ the נְּבִיאִ֣ים nnᵊvîʔˈîm נָבִיא prophet הָ hā הַ the רִֽאשֹׁנִ֑ים rˈišōnˈîm רִאשֹׁון first וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be קֶ֣צֶף qˈeṣef קֶצֶף anger גָּדֹ֔ול gāḏˈôl גָּדֹול great מֵ mē מִן from אֵ֖ת ʔˌēṯ אֵת together with יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
7:12. et cor suum posuerunt adamantem ne audirent legem et verba quae misit Dominus exercituum in spiritu suo per manum prophetarum priorum et facta est indignatio magna a Domino exercituumAnd they made their heart as the adamant stone, lest they should hear the law, and the words which the Lord of hosts sent in his spirit by the hand of the former prophets: so a great indignation came from Lord of hosts.
12. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts had sent by his spirit by the hand of the former prophets: therefore came there great wrath from the LORD of hosts.
7:12. And they set their heart like the hardest stone, so that they would not hear the law and the words that the Lord of hosts has sent with his Spirit by the hand of the former prophets. And so a great indignation came from Lord of hosts.
7:12. Yea, they made their hearts [as] an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts.
Yea, they made their hearts [as] an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts:

7:12 И сердце свое окаменили, чтобы не слышать закона и слов, которые посылал Господь Саваоф Духом Своим через прежних пророков; за то и постиг их великий гнев Господа Саваофа.
7:12
καὶ και and; even
τὴν ο the
καρδίαν καρδια heart
αὐτῶν αυτος he; him
ἔταξαν τασσω arrange; appoint
ἀπειθῆ απειθης obstinate
τοῦ ο the
μὴ μη not
εἰσακούειν εισακουω heed; listen to
τοῦ ο the
νόμου νομος.1 law
μου μου of me; mine
καὶ και and; even
τοὺς ο the
λόγους λογος word; log
οὓς ος who; what
ἐξαπέστειλεν εξαποστελλω send forth
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἐν εν in
πνεύματι πνευμα spirit; wind
αὐτοῦ αυτος he; him
ἐν εν in
χερσὶν χειρ hand
τῶν ο the
προφητῶν προφητης prophet
τῶν ο the
ἔμπροσθεν εμπροσθεν in front; before
καὶ και and; even
ἐγένετο γινομαι happen; become
ὀργὴ οργη passion; temperament
μεγάλη μεγας great; loud
παρὰ παρα from; by
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
7:12
וְ wᵊ וְ and
לִבָּ֞ם libbˈām לֵב heart
שָׂ֣מוּ śˈāmû שׂים put
שָׁמִ֗יר šāmˈîr שָׁמִיר diamond
מִ֠ mi מִן from
שְּׁמֹועַ ššᵊmôˌₐʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תֹּורָ֤ה ttôrˈā תֹּורָה instruction
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִים֙ ddᵊvārîm דָּבָר word
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁלַ֜ח šālˈaḥ שׁלח send
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
בְּ bᵊ בְּ in
רוּחֹ֔ו rûḥˈô רוּחַ wind
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
הַ ha הַ the
נְּבִיאִ֣ים nnᵊvîʔˈîm נָבִיא prophet
הָ הַ the
רִֽאשֹׁנִ֑ים rˈišōnˈîm רִאשֹׁון first
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
קֶ֣צֶף qˈeṣef קֶצֶף anger
גָּדֹ֔ול gāḏˈôl גָּדֹול great
מֵ מִן from
אֵ֖ת ʔˌēṯ אֵת together with
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
7:12. et cor suum posuerunt adamantem ne audirent legem et verba quae misit Dominus exercituum in spiritu suo per manum prophetarum priorum et facta est indignatio magna a Domino exercituum
And they made their heart as the adamant stone, lest they should hear the law, and the words which the Lord of hosts sent in his spirit by the hand of the former prophets: so a great indignation came from Lord of hosts.
7:12. And they set their heart like the hardest stone, so that they would not hear the law and the words that the Lord of hosts has sent with his Spirit by the hand of the former prophets. And so a great indignation came from Lord of hosts.
7:12. Yea, they made their hearts [as] an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts.
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
7:12: Made their hearts as an adamant stone - שמיר shamir may mean the granite. This is the hardest stone with which the common people could be acquainted. Perhaps the corundum, of which emery is a species, may be intended. Bochart thinks it means a stone used in polishing others. The same name, in Hebrew, applies to different stones.
Albert Barnes: Notes on the Bible - 1834
7:12: Harder than adamant - The stone, whatever it be, was hard enough to cut ineffaceable characters : it was harder than flint . It would cut rocks; it could not be graven itself, or receive the characters of God.
This is the last sin, obduracy, persevering impenitence, which "resisted the Holy Spirit" Act 7:51. and "did despite to the Spirit of grace" Heb 10:29. Not through infirmity, but of set purpose, they hardened themselves, lest "they should convert" Isa 6:10 and be healed. They feared to trust themselves to God's word, lest He should convert them by it.
Lest they should hear the law and the words which the Lord God sent by His Spirit by the hand of the former prophets - The Holy Spirit was the chief agent; "by His Spirit;" the inspired prophets were His instruments; by the hand of. Nehemiah confesses the same to God: "Thou didst protest to them by Thy Spirit by the hand of Thy prophets" Neh 9:30. Moses was one of the greatest prophets. The law then may be included, either as delivered by Moses, or as being continually enforced by all the prophets. Observe the gradations:
(1) The words of God are not heard.
(2) The restive shoulder is shown; people turn away, when God, by the inner motions of His Spirit or by lesser chastisements, would bring them to the yoke of obedience. Osorius: "They would not bear the burden of the law, whereas they willingly bore that most heavy weight of their sins."
(3) Obduracy. Osorius: "Their adamantine heart could be softened neither by promises nor threats." Therefore nothing remained but the great wrath, which they had treasured to themselves against the day of wrath. And so Zechariah returns to that, wherewith his message and visions of future mercy began, the great wrath which fell upon their fathers Zac 1:7.
Osorius: "'I sought not,' He says, 'for your tears; I enjoined not bitterness of sorrow; but what, had they been done, the calamity, for which those tears were meet, had never befallen you. What was it which I admonished you formerly by the former prophets to recall you from sin? What I bid you by Zechariah now. This I preach, admonish, testify, inculcate upon you. '"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: their hearts: Neh 9:29; Job 9:4; Isa 48:4; Jer 5:3; Eze 2:4, Eze 3:7-9, Eze 11:19, Eze 36:26
lest: Psa 50:17; Neh 9:29, Neh 9:30; Isa 6:10; Mat 13:15; Mar 4:12; Luk 8:12; Joh 3:19; Joh 3:20; Act 28:27; Th2 2:10-12
sent: Neh 9:30; Act 7:51, Act 7:52; Pe1 1:11, Pe1 1:12; Pe2 1:21
the former: Heb. the hand of the former, Zac 7:7
therefore: Ch2 36:16; Jer 26:19; Dan 9:11, Dan 9:12; Th1 2:15, Th1 2:16
Geneva 1599
7:12 Yea, they made their hearts [as] an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his (m) spirit by the former prophets: therefore came a great wrath from the LORD of hosts.
(m) Which declares that they did not only rebel against the Prophets, but against the Spirit of God that spoke in them.
John Gill
7:12 Yea, they made their hearts as an adamant stone,.... The word here used is translated a "diamond" in Jer 17:1 and it is said to be harder than a flint, Ezek 3:9. The Jewish writers say (g) it is a worm like a barley corn, so strong as to cut the hardest stones in pieces; Moses (they say) used it in hewing the stones for the two tables of the law, and in fitting the precious stones in the ephod; and Solomon in cutting the stones for the building of the temple; and is so hard that it cannot be broken by iron: and as hard is naturally the heart of man, and which becomes more so by sinning, and obstinate persisting in it, that nothing can remove the hardness of it but the powerful and efficacious grace of God: as hard as the adamant is, it is to be softened by the blood of a goat, as naturalists says (h); so the blood of Christ sprinkled on the heart, and a sense of forgiveness of sin by it, will soften the hardest heart:
lest they should hear the law, and the words which the Lord of hosts hath seat in his Spirit by the former prophets; the words of reproof, admonition, caution, and exhortation, which Jeremiah and others were sent to deliver to them, under the influence of the Spirit of God:
therefore came a great wrath from the Lord of hosts; which brought the Chaldeans upon them, who carried them captive into Babylon.
(g) Misn. Sota, c. 9. sect. 12. Pirke Abot. c. 5. sect. 5. & Maimon. & Bartenora in ib. Kimchi in 1 Reg. vi. 7. Jarchi in Isa. v. 6. (h) Pausan. Arcadica, sive l. 8. p. 485. Plin. Nat. Hist. l. 37. c. 4.
John Wesley
7:12 In his spirit - By his holy spirit.
Robert Jamieson, A. R. Fausset and David Brown
7:12 hearts . . . adamant-- (Ezek 3:9; Ezek 11:19).
Lord . . . sent in Spirit by . . . prophets--that is, sent by the former prophets inspired with His Spirit.
therefore . . . great wrath-- (2Chron 36:16). As they pushed from them the yoke of obedience, God laid on them the yoke of oppression. As they made their heart hard as adamant, God brake their hard hearts with judgments. Hard hearts must expect hard treatment. The harder the stone, the harder the blow of the hammer to break it.
7:137:13: Եւ եղիցի զոր օրինակ խօսեցաւն՝ եւ ո՛չ լուան նմա. նո՛յնպէս աղաղակեսցեն՝ եւ ո՛չ լուիցէ նոցա, ասէ Տէր ամենակալ[10840]։ [10840] Այլք. Զոր օրինակ խօսեցան։
13 «Եւ այնպէս պիտի լինի, որ, օրինակ, ինչպէս մէկը խօսում, եւ նրան չեն լսում, այնպէս էլ նրանք պիտի կանչեն, եւ ես չեմ լսելու նրանց», -ասում է Ամենակալ Տէրը:
13 «Ինչպէս անիկա կանչեց ու անոնք մտիկ չըրին, այնպէս ալ անոնք կանչեցին ու ես մտիկ չըրի», կ’ըսէ զօրքերու Տէրը.
Եւ [75]եղիցի զոր օրինակ խօսեցան` եւ`` ոչ լուան նմա, նոյնպէս աղաղակեսցեն, եւ ոչ [76]լուիցէ նոցա``, ասէ Տէր ամենակալ:

7:13: Եւ եղիցի զոր օրինակ խօսեցաւն՝ եւ ո՛չ լուան նմա. նո՛յնպէս աղաղակեսցեն՝ եւ ո՛չ լուիցէ նոցա, ասէ Տէր ամենակալ[10840]։
[10840] Այլք. Զոր օրինակ խօսեցան։
13 «Եւ այնպէս պիտի լինի, որ, օրինակ, ինչպէս մէկը խօսում, եւ նրան չեն լսում, այնպէս էլ նրանք պիտի կանչեն, եւ ես չեմ լսելու նրանց», -ասում է Ամենակալ Տէրը:
13 «Ինչպէս անիկա կանչեց ու անոնք մտիկ չըրին, այնպէս ալ անոնք կանչեցին ու ես մտիկ չըրի», կ’ըսէ զօրքերու Տէրը.
zohrab-1805▾ eastern-1994▾ western am▾
7:137:13 И было: как Он взывал, а они не слушали, так и они взывали, а Я не слушал, говорит Господь Саваоф.
7:13 καὶ και and; even ἔσται ειμι be ὃν ος who; what τρόπον τροπος manner; by means εἶπεν επω say; speak καὶ και and; even οὐκ ου not εἰσήκουσαν εισακουω heed; listen to αὐτοῦ αυτος he; him οὕτως ουτως so; this way κεκράξονται κραζω cry καὶ και and; even οὐ ου not μὴ μη not εἰσακούσω εισακουω heed; listen to λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty
7:13 וַ wa וְ and יְהִ֥י yᵊhˌî היה be כַ ḵa כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] קָרָ֖א qārˌā קרא call וְ wᵊ וְ and לֹ֣א lˈō לֹא not שָׁמֵ֑עוּ šāmˈēʕû שׁמע hear כֵּ֤ן kˈēn כֵּן thus יִקְרְאוּ֙ yiqrᵊʔˌû קרא call וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶשְׁמָ֔ע ʔešmˈāʕ שׁמע hear אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
7:13. et factum est sicut locutus est et non audierunt sic clamabunt et non exaudiam dicit Dominus exercituumAnd it came to pass that as he spoke, and they heard not: so shall they cry, and I will not hear, saith the Lord of hosts.
13. And it came to pass that, as he cried, and they would not hear; so they shall cry, and I will not hear, said the LORD of hosts;
7:13. And it happened, just as he had spoken, and they did not pay attention. So then, they shall cry out, and I will not heed, says the Lord of hosts.
7:13. Therefore it is come to pass, [that] as he cried, and they would not hear; so they cried, and I would not hear, saith the LORD of hosts:
Therefore it is come to pass, [that] as he cried, and they would not hear; so they cried, and I would not hear, saith the LORD of hosts:

7:13 И было: как Он взывал, а они не слушали, так и они взывали, а Я не слушал, говорит Господь Саваоф.
7:13
καὶ και and; even
ἔσται ειμι be
ὃν ος who; what
τρόπον τροπος manner; by means
εἶπεν επω say; speak
καὶ και and; even
οὐκ ου not
εἰσήκουσαν εισακουω heed; listen to
αὐτοῦ αυτος he; him
οὕτως ουτως so; this way
κεκράξονται κραζω cry
καὶ και and; even
οὐ ου not
μὴ μη not
εἰσακούσω εισακουω heed; listen to
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
7:13
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
כַ ḵa כְּ as
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
קָרָ֖א qārˌā קרא call
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שָׁמֵ֑עוּ šāmˈēʕû שׁמע hear
כֵּ֤ן kˈēn כֵּן thus
יִקְרְאוּ֙ yiqrᵊʔˌû קרא call
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֶשְׁמָ֔ע ʔešmˈāʕ שׁמע hear
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
7:13. et factum est sicut locutus est et non audierunt sic clamabunt et non exaudiam dicit Dominus exercituum
And it came to pass that as he spoke, and they heard not: so shall they cry, and I will not hear, saith the Lord of hosts.
7:13. And it happened, just as he had spoken, and they did not pay attention. So then, they shall cry out, and I will not heed, says the Lord of hosts.
7:13. Therefore it is come to pass, [that] as he cried, and they would not hear; so they cried, and I would not hear, saith the LORD of hosts:
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Albert Barnes: Notes on the Bible - 1834
7:13: And it came to pass - that is, this which God had said, "As He cried and they heard not, so shall they cry and I will not hear, saith the Lord of hosts." God had often said this. "It shall be too late to cry for mercy, when it is the time of justice." So Wisdom had said by Solomon; "then, that is, when distress and anguish cometh upon them, they shall call upon Me, but I will not answer; they shall seek Me early, and they shall not find Me" Pro 1:27-28. So by Isaiah, "When ye spread forth your hands, I will hide Mine eyes from you; yea, when ye make many prayers, I will not hear; your hands are full of bloods" Isa 1:15. So by Hosea, Hos 5:6, by Micah Mic 3:4, by Jeremiah Jer 11:14; Jer 14:12. It was one message which was verilied in every day of chastisement, "there will be a 'too late;'" not a final "too late," until the end of ends comes, but a "too late" for them, a "too late" to avert that particular judgment of God, whereby the sinner's earthly trial and future were changed permanently .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: as: Psa 81:8-12; Pro 1:24-28; Isa 50:2; Jer 6:16, Jer 6:17; Luk 13:34, Luk 13:35; Luk 19:42-44
so: Pro 21:13, Pro 28:9; Isa 1:15; Jer 11:11, Jer 14:12; Eze 14:3, Eze 20:3; Mic 3:4; Mat 25:11, Mat 25:12; Luk 13:25; Jam 4:3
Carl Friedrich Keil and Franz Delitzsch
7:13
This wrath is described in Zech 7:13, Zech 7:14. Zech 7:13. "It came to pass: as he cried and they did not hear, so will they cry and I shall not hear, said Jehovah of hosts. Zech 7:14. And I will scatter them with a whirlwind over all nations, who did not know them, and the land is laid waste behind them, so that no one passes to and fro. And thus they made the choice land a desert." The form of the address changes in Zech 7:13. Whereas in the protasis the prophet is still speaking of Jehovah in the third person, in the apodosis he introduces Jehovah as speaking (so will they cry, and I, etc.) and announcing the punishment, which He will inflict upon the rebellious and has already inflicted in their captivity. This address of God is continued in Zech 7:14 as far as וּמשּׁב. The opinion, that the address terminates with לא ידעוּם, and that והארץ commences the account of the accomplishment of the purpose to punish, is not so much at variance with the circumstance, that in that case the last two clauses of Zech 7:14 would say essentially the same thing, as with the fact that והארץ וגו cannot, from its very form, be taken as an account of the accomplishment of the divine purpose. The perfect nâshammâh in this clause does not preclude our connecting it with the preceding one, but is used to set forth the devastation as a completed fact: the land will be (not become) waste. The infliction of the punishment is expressed in Zech 7:13 in the form of a divine talio. As they have not hearkened to the word of God, so will God, when they call upon Him, namely in distress (cf. Hos 5:15), also not hear (cf. Jer 11:11), but whirl them like a tempest over the nations. The form אסערם is the first pers. imperf. piel for אסערם or אסערם, and Aramaic (cf. Ges. 52, 2, Anm. 2). On the nations whom they do not know, and who will therefore have no pity and compassion upon them, compare Jer 22:28; Jer 16:13. מעבר וּמשּׁב (cf. Zech 9:8), that not one goes to and fro in the desolate land; lit., goes away from a place and returns again (cf. Ex 32:27). In the clause ויּשׂימוּ וגו the result of the stiff-necked obstinacy of the fathers is briefly stated: They have made the choice land a desert ('erets chemdâh, as in Jer 3:19 and Ps 106:24), so that they have brought upon the land all the calamity which is now bewailed upon the fast-days.
John Gill
7:13 Therefore it is come to pass, that as he cried,.... The Lord by the former prophets called them to repentance and obedience:
and they would not hear; his words, nor obey his voice:
so they cried: when they were besieged in Jerusalem, and were carried captive into Babylon:
and I would not hear, saith the Lord of hosts; so as to deliver them out of the hands of their enemies; see Prov 1:24.
Robert Jamieson, A. R. Fausset and David Brown
7:13 he cried--by His prophets.
they cried--in their calamities.
I . . . not hear--retribution in kind (Prov 1:24-26; Is 1:15; Mic 3:4).
7:147:14: Եւ հանից զնոսա ընդ ամենայն ազգս զորս ո՛չ գիտիցեն. եւ երկիրդ ապականեսցի զկնի նոցա, զի ո՛չ ոք իցէ որ ելանիցէ՝ եւ դառնայցէ. եւ եդին զերկիրն ընտիր՝ յապականութիւն[10841]։[10841] Յոմանս պակասի. Զերկիրն ընտիր յապա՛՛։
14 «Նրանց պիտի ցրեմ բոլոր ազգերի մէջ, որոնց չեն ճանաչում, եւ երկիրը պիտի աւերուի նրանցից յետոյ, որովհետեւ ոչ ոք չի լինելու, որ դուրս ելնի եւ վերադառնայ: Նրանք ընտրեալ երկիրը ապականութիւն դարձրին»:
14 «Հապա զանոնք իրենց անծանօթ բոլոր ազգերուն մէջ փոթորիկով ցրուեցի եւ անոնց երկրէն երթեւեկը դադրեցաւ եւ այդ ցանկալի երկիրը ամայացուցին»։
Եւ [77]հանից զնոսա ընդ ամենայն ազգս զորս ոչ գիտիցեն, եւ երկիրդ ապականեսցի զկնի նոցա, զի ոչ ոք իցէ որ ելանիցէ, եւ դառնայցէ. եւ եդին զերկիրն ընտիր յապականութիւն:

7:14: Եւ հանից զնոսա ընդ ամենայն ազգս զորս ո՛չ գիտիցեն. եւ երկիրդ ապականեսցի զկնի նոցա, զի ո՛չ ոք իցէ որ ելանիցէ՝ եւ դառնայցէ. եւ եդին զերկիրն ընտիր՝ յապականութիւն[10841]։
[10841] Յոմանս պակասի. Զերկիրն ընտիր յապա՛՛։
14 «Նրանց պիտի ցրեմ բոլոր ազգերի մէջ, որոնց չեն ճանաչում, եւ երկիրը պիտի աւերուի նրանցից յետոյ, որովհետեւ ոչ ոք չի լինելու, որ դուրս ելնի եւ վերադառնայ: Նրանք ընտրեալ երկիրը ապականութիւն դարձրին»:
14 «Հապա զանոնք իրենց անծանօթ բոլոր ազգերուն մէջ փոթորիկով ցրուեցի եւ անոնց երկրէն երթեւեկը դադրեցաւ եւ այդ ցանկալի երկիրը ամայացուցին»։
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7:147:14 И Я развеял их по всем народам, которых они не знали, и земля сия опустела после них, так что никто не ходил по ней ни взад, ни вперед, и они сделали вожделенную страну пустынею.
7:14 καὶ και and; even ἐκβαλῶ εκβαλλω expel; cast out αὐτοὺς αυτος he; him εἰς εις into; for πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ἃ ος who; what οὐκ ου not ἔγνωσαν γινωσκω know καὶ και and; even ἡ ο the γῆ γη earth; land ἀφανισθήσεται αφανιζω obscure; hide κατόπισθεν κατοπισθεν he; him ἐκ εκ from; out of διοδεύοντος διοδευω on the way through καὶ και and; even ἐξ εκ from; out of ἀναστρέφοντος αναστρεφω overturn; turn up / back καὶ και and; even ἔταξαν τασσω arrange; appoint γῆν γη earth; land ἐκλεκτὴν εκλεκτος select; choice εἰς εις into; for ἀφανισμόν αφανισμος obscurity
7:14 וְ wᵊ וְ and אֵ֣סָעֲרֵ֗ם ʔˈēsāʕᵃrˈēm סער be stormy עַ֤ל ʕˈal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יְדָע֔וּם yᵊḏāʕˈûm ידע know וְ wᵊ וְ and הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth נָשַׁ֣מָּה nāšˈammā שׁמם be desolate אַֽחֲרֵיהֶ֔ם ʔˈaḥᵃrêhˈem אַחַר after מֵֽ mˈē מִן from עֹבֵ֖ר ʕōvˌēr עבר pass וּ û וְ and מִ mi מִן from שָּׁ֑ב ššˈāv שׁוב return וַ wa וְ and יָּשִׂ֥ימוּ yyāśˌîmû שׂים put אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth חֶמְדָּ֖ה ḥemdˌā חֶמְדָּה what is desirable לְ lᵊ לְ to שַׁמָּֽה׃ פ šammˈā . f שַׁמָּה destruction
7:14. et dispersi eos per omnia regna quae nesciunt et terra desolata est ab eis eo quod non esset transiens et revertens et posuerunt terram desiderabilem in desertumAnd I dispersed them throughout all kingdoms, which they know not: and the land was left desolate behind them, so that no man passed through or returned: and they changed the delightful land into a wilderness.
14. but I will scatter them with a whirlwind among all the nations whom they have not known. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.
7:14. And I dispersed them throughout all the kingdoms that they did not know. And the land was left desolate behind them, so that no one was passing through or returning. And they made the desirable land into a deserted place.
7:14. But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.
But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate:

7:14 И Я развеял их по всем народам, которых они не знали, и земля сия опустела после них, так что никто не ходил по ней ни взад, ни вперед, и они сделали вожделенную страну пустынею.
7:14
καὶ και and; even
ἐκβαλῶ εκβαλλω expel; cast out
αὐτοὺς αυτος he; him
εἰς εις into; for
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ος who; what
οὐκ ου not
ἔγνωσαν γινωσκω know
καὶ και and; even
ο the
γῆ γη earth; land
ἀφανισθήσεται αφανιζω obscure; hide
κατόπισθεν κατοπισθεν he; him
ἐκ εκ from; out of
διοδεύοντος διοδευω on the way through
καὶ και and; even
ἐξ εκ from; out of
ἀναστρέφοντος αναστρεφω overturn; turn up / back
καὶ και and; even
ἔταξαν τασσω arrange; appoint
γῆν γη earth; land
ἐκλεκτὴν εκλεκτος select; choice
εἰς εις into; for
ἀφανισμόν αφανισμος obscurity
7:14
וְ wᵊ וְ and
אֵ֣סָעֲרֵ֗ם ʔˈēsāʕᵃrˈēm סער be stormy
עַ֤ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יְדָע֔וּם yᵊḏāʕˈûm ידע know
וְ wᵊ וְ and
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
נָשַׁ֣מָּה nāšˈammā שׁמם be desolate
אַֽחֲרֵיהֶ֔ם ʔˈaḥᵃrêhˈem אַחַר after
מֵֽ mˈē מִן from
עֹבֵ֖ר ʕōvˌēr עבר pass
וּ û וְ and
מִ mi מִן from
שָּׁ֑ב ššˈāv שׁוב return
וַ wa וְ and
יָּשִׂ֥ימוּ yyāśˌîmû שׂים put
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
חֶמְדָּ֖ה ḥemdˌā חֶמְדָּה what is desirable
לְ lᵊ לְ to
שַׁמָּֽה׃ פ šammˈā . f שַׁמָּה destruction
7:14. et dispersi eos per omnia regna quae nesciunt et terra desolata est ab eis eo quod non esset transiens et revertens et posuerunt terram desiderabilem in desertum
And I dispersed them throughout all kingdoms, which they know not: and the land was left desolate behind them, so that no man passed through or returned: and they changed the delightful land into a wilderness.
7:14. And I dispersed them throughout all the kingdoms that they did not know. And the land was left desolate behind them, so that no one was passing through or returning. And they made the desirable land into a deserted place.
7:14. But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.
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Adam Clarke: Commentary on the Bible - 1831
7:14: I scattered them with a whirlwind - This refers to the swift victories and cruel conduct of the Chaldeans towards the Jews; they came upon them like a whirlwind; they were tossed to and fro, and up and down, everywhere scattered and confounded.
Albert Barnes: Notes on the Bible - 1834
7:14: But I scattered them - Rather, "And I will scatter them." The saying continues what God had said that he had said, and which had come to pass. Among all nations whom they knew not. So God had repeatedly said by Jeremiah, "I will cast you out of this land into a land that ye know not, ye nor your fathers; where I will not show you favor" (Jer 16:13; add Jer 15:14; Jer 17:4). This was the aggravation of the original woe in the law: "The Lord shall bring a nation against thee from far, from the end of the earth, a nation whose tongue thou shalt not understand, a nation of fierce countenance" Deu 28:49-50. There was no mitigation of suffering, when the common bond between man and man, mutual speech, was wanting.
That no man passed through nor returned - Literally, "from passer through and from returner;" as in the prophecy of Alexander's march and return, "because of him that passeth by and of him that returneth" Zac 9:8; and of Seir God saith, "I will cut off from him, passer-through and returner" . As we say, there shall be no traffic more through her.
And they made the pleasant land desolate - They were the doers of what they by their sins caused, by bringing down the judgments of God. Heretofore the land which God had given them, had been in our language "the envy" of all who knew it now they had made it into a desolation, one wide waste Joe 1:7; Isa 13:9; Jer 2:15; Jer 4:7; Jer 18:16; Jer 19:8; Jer 25:9; Jer 50:3; Jer 51:29.
Dionysius: "What is said in the beginning of the chapter against Jews who abstained indiscreetly, applies mystically to all, not inward, but rude Christians, who not being diligent enough but rather negligent about acts of piety and inward prayer and reformation of the powers of the soul, account highly of bodily exercises and outward observances, and use no slight scrupulosity as to things of less moment, and do not attend to the chief things, charity, humility, patience meekness. On these it must be inculcated, that if they wish their fasts and other outward exercises to please God, they must judge true judgment, and be compassionate, kind, liberal to their neighbors, keep their mind ever steadfast in God, cast away wholly all hardness of heart, and be soft and open to receive within them the word of God. Otherwise their land will be desolate, that is, deprived of the indwelling of the Holy Spirit, and they scattered amid various vices." Jerome: "That which was formerly a pleasant land, and the hospice of the Trinity, is turned into a desert and dwelling-place of dragons."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: scattered: Zac 2:6, Zac 9:14; Lev 26:33; Deu 4:27, Deu 28:33, Deu 28:64; Psa 58:9; Isa 17:13, Isa 21:1; Isa 66:15; Jer 4:11, Jer 4:12, Jer 23:19, Jer 25:32, Jer 25:33, Jer 30:23, Jer 36:19; Amo 1:14; Nah 1:3; Hab 3:14
whom: Deu 28:33, Deu 28:49; Jer 5:15
the land: Lev 26:22; Ch2 36:21; Jer 52:30; Dan 9:16-18; Zep 3:6
the pleasant land: Heb. the land of desire, Dan 8:9
Geneva 1599
7:14 But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate (n) after them, that no man passed through nor returned: for they laid the pleasant land (o) desolate.
(n) That is, after they were taken captive.
(o) By their sins by which they provoked God's anger.
John Gill
7:14 But I scattered them with a whirlwind,.... Denoting the fierceness of his wrath, and the strength of his fury, seen in their dispersion:
among all the nations whom they knew not; such as the Babylonians, Medes, and Persians, people before unknown to the Jews:
thus the land was desolate after them; that is, the land of Judea was destitute of inhabitants, or had but few remaining in it, after the Jews were carried captive into Babylon; for the rest, after the death of Gedaliah, fled into Egypt:
that no man passed through, nor returned; neither from Egypt, nor from Babylon, until the seventy years of captivity were ended; nor indeed did any from other nations pass through and fro, or settle in it, during this time, that we have any account of:
for they laid the pleasant land desolate; either the Israelites by their iniquities, which were the cause of it; or the Babylonians, as the instruments of God's vengeance. This pleasant land is the land of Canaan, a land flowing with milk and honey; the glory of all lands, for its great fruitfulness, and delightful situation; and especially for being the seat of the divine Majesty, and where his people dwelt, and where his temple was, and he was worshipped; see Ezek 20:6 Deut 8:7.
John Wesley
7:14 They laid the land desolate - By their sins.
Robert Jamieson, A. R. Fausset and David Brown
7:14 whirlwind--of wrath (Nahum 1:3).
nations whom they knew not--foreign and barbarous.
desolate after them--after their expulsion and exile. It was ordered remarkably by God's providence, that no occupants took possession of it, but that during the Jews' absence it was reserved for them against their return after seventy years.
they laid . . . desolate--The Jews did so by their sins. The blame of their destruction lay with themselves, rather than with the Babylonians (2Chron 36:21).
pleasant land--Canaan. Literally, "the land of desire" (Jer 3:19).