Զաքարիա / Zechariah - 8 |

Text:
< PreviousԶաքարիա - 8 Zechariah - 8Next >


jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-17. Обетования Божии об изменении судьбы остатка избранного народа к лучшему. Несомненность и условия этого изменения. 18-23. При изложенных условиях посты могут обратиться для дома Иудина в торжественные празднества, и сами иудеи сделаются посредниками между Богом и неверующими Его язычниками.

Первые семнадцать стихов главы восьмой, представляют необходимое соединительное звено между гл. VII и второю половиною гл. VIII, которая заключает прямой ответ на поставленные в VII:3: вопрос о постах. В гл. VII пророк обращает внимание слушателей на времена минувшие и вразумляет их почерпаемыми из истории уроками; в гл. VIII он рисует картины будущего, выясняя, при каких условиях посты могут превратиться в торжественные празднества.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The work of ministers is rightly to divide the word of truth and to give every one his portion. So the prophet is here instructed to do, in the further answer he gives to the case of conscience proposed about continuing the public fasts. His answer, in the foregoing chapter, is by way of reproof to those that were disobedient and would not obey the truth. But here he is ordered to change his voice, and to speak by way of encouragement to the willing and obedient. Here are two words from the Lord of hosts, and they are both good words and comfortable words. In the former of these messages (ver. 1) God promises that Jerusalem shall be restored, reformed, replenished (ver. 2-8), that the country shall be rich, and the affairs of the nation shall be successful, their reputation retrieved, and their state in all respects the reverse of what it had been for many years past (ver. 9-15); he then exhorts them to reform what was amiss among them, that they might be ready for these favours designed them (ver. 16, 17). In the latter of these messages (ver. 18) he promises that their fasts should be superseded by the return of mercy (ver. 19), and that thereupon they should be replenished, enriched, and strengthened, by the accession of foreigners to them, ver. 20-23.
Adam Clarke: Commentary on the Bible - 1831
In thus chapter God promises the continuance of his favor to those who are returned from the captivity; so that upon the removal of his judgments, the fasts they had observed during the captivity may now be converted to so many occasions of rejoicing. He likewise promises in due time a general restoration of his people, and the enlargement of the Church by the accession of the Gentiles, vv. 1-20. The conclusion of the chapter intimates farther that the Jews, after their restoration, will be instrumental in converting many other nations, Zac 8:21-23. Compare Rom 11:15, Rom 11:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zac 8:1, The restoration of Jerusalem; Zac 8:9, They are encouraged to build the temple by God's favour to them; Zac 8:16, Good works are required of them; Zac 8:18, Joy and enlargement are promised.
Carl Friedrich Keil and Franz Delitzsch

Renewal and Completion of the Covenant of Grace - Zechariah 8
In this chapter we have the second half of the Lord's answer to the question concerning the last-days, which promises to the people the restitution of the former relation of grace, and the future glorification of Israel, on the simple condition of their observing the moral precepts of the law. This double promise is contained in two words of God, each of which is divided into a number of separate sayings, containing the separate details of the salvation bestowed by the formula כּה אמר יי צ (thus saith Jehovah of hosts): the first into seven (Zech 8:2, Zech 8:3, Zech 8:4-5, Zech 8:6, Zech 8:7, Zech 8:9, Zech 8:14-17), the second into three (Zech 8:19, Zech 8:20-22, and Zech 8:23). Jerome observes, with reference to this: "By the separate words and sentences, in which Israel is promised not only prosperity, but things almost incredible in their magnitude, the prophet declares, 'Thus saith the Almighty God;' saying, in other words, Do not imagine that the things which I promise are my own, and so disbelieve me as only a man; they are the promises of God which I unfold."
John Gill
INTRODUCTION TO ZECHARIAH 8
This chapter contains promises of various blessings to the people of the Jews; and exhortations to each of the duties incumbent on them; and is concluded with a prophecy of the calling of the Gentiles. The cause of all the blessings promised is the love of God to them, signified by zeal, or jealousy for them, Zech 8:1. The blessings promised are the Lord's return to dwell in Jerusalem, and the integrity and holiness of that city, Zech 8:3. The long life of the inhabitants of it, and the plenty of children that should be born in it, Zech 8:4 and, however wonderful and incredible this might seem to some, it was not to the Lord, who was determined to bring his people that were in various distant countries to Jerusalem, and settle them there; and renew and reestablish his covenant with them, Zech 8:6 wherefore the Lord encourages them to go on in rebuilding the temple, Zech 8:9 and promises them that things would be better with them than in times past; that whereas there had been nothing but penury, affliction, and distress, now there should be great affluence and prosperity, Zech 8:10 and though before they were a curse among the nations, now they should be a blessing; and though their fathers were punished, they should be dealt well with, Zech 8:13 and then they are exhorted to the discharge of several duties mentioned, to which they are induced by the Lord's hatred of that which is evil, and by his turning their fasts into cheerful feasts. Zech 8:16 to which is added a prophecy of the calling and conversion of the Gentiles, which would make for the glory of the Jewish church; who are described by their numbers, being many people, and the inhabitants of many cities; by their association together, to pray to the Lord, and worship him; by their coming up to Jerusalem for that purpose; and by their junction with the Jews, to which they will be encouraged by having heard that God is with them, Zech 8:20.
8:18:1: Եւ եղեւ բան Տեառն ամենակալի առ իս, եւ ասէ. Ա՛յսպէս[10842] [10842] Ոմանք. Առ իս։ Եւ ասէ (2) Տէր ամենա՛՛։
1 Ամենակալ Տէրը խօսքն ուղղեց ինձ եւ ասաց.
8 Դարձեալ զօրքերու Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն ամենակալի առ իս, եւ ասէ. Այսպէս ասէ Տէր ամենակալ:

8:1: Եւ եղեւ բան Տեառն ամենակալի առ իս, եւ ասէ. Ա՛յսպէս[10842]
[10842] Ոմանք. Առ իս։ Եւ ասէ (2) Տէր ամենա՛՛։
1 Ամենակալ Տէրը խօսքն ուղղեց ինձ եւ ասաց.
8 Դարձեալ զօրքերու Տէրոջը խօսքը ինծի եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
8:18:1 И было слово Господа Саваофа:
8:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty λέγων λεγω tell; declare
8:1 וַ wa וְ and יְהִ֛י yᵊhˈî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
8:1. et factum est verbum Domini exercituum dicensAnd the word of the Lord of hosts came to me, saying:
1. And the word of the LORD of hosts came , saying,
8:1. Again the word of the LORD of hosts came [to me], saying,
8:1. And the word of the Lord of hosts came, saying:
[93] Again the word of the LORD of hosts came [to me], saying:

8:1 И было слово Господа Саваофа:
8:1
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
λέγων λεγω tell; declare
8:1
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
8:1. et factum est verbum Domini exercituum dicens
And the word of the Lord of hosts came to me, saying:
8:1. Again the word of the LORD of hosts came [to me], saying,
8:1. And the word of the Lord of hosts came, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Пророчество, заключающееся в рассматриваемом отделе, начинается теми же словами, которые мы встречаем почти в самом начале пророчества восьми ночных видений (I:14-15). Господь говорит о любви к Сиону, т. е. к Своему народу; под ревностью здесь, конечно, разумеется ревность любви, а выражение гнева относится к язычникам, которые причинили столько зла избранному народу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Again the word of the LORD of hosts came to me, saying, 2 Thus saith the LORD of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. 3 Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain. 4 Thus saith the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. 5 And the streets of the city shall be full of boys and girls playing in the streets thereof. 6 Thus saith the LORD of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the LORD of hosts. 7 Thus saith the LORD of hosts; Behold, I will save my people from the east country, and from the west country; 8 And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.
The prophet, in his foregoing discourses, had left his hearers under a high charge of guilt and a deep sense of wrath; he had left them in a melancholy view of the desolations of their pleasant land, which was the effect of their fathers' disobedience; but because he designed to bring them to repentance, not to drive them to despair, he here sets before them the great things God had in store for them, encouraging them hereby to hope that their case of conscience would shortly determine itself and that God's providence would as loudly call them to joy and gladness as ever it called them to fasting and mourning. It is here promised,
I. That God will appear for Jerusalem, and will espouse and plead her cause. 1. He will be revenged on Zion's enemies (v. 2): I was jealous for Zion, or of Zion; that is, "I have of late been heartily concerned for her honour and interests, with great jealousy. The great wrath that was against her (ch. vii. 12) now turns against her adversaries. I am now jealous for her with great fury, and can no more bear to have her abused in her afflictions than I could bear to be abused by her provocations." This he had said before (ch. i. 14, 15), that they might promise themselves as much from the power of his anger, when it was turned for them, as they had felt from it when it was against them. The sins of Zion were her worst enemies, and had done her the most mischief; and therefore God, in his jealousy for her honour and comfort, will take away her sins, and then, whatever other enemies injured her, it was at their peril. 2. He will be resident in Zion's palaces (v. 3): "I have returned to Zion, after I had seemed so long to stand at a distance, and I will again dwell in the midst of Jerusalem as formerly." This secures to them the tokens of his presence in his ordinances and the instances of his favour in his providences.
II. That there shall be a wonderful reformation in Jerusalem, and religion, in the power of it, shall prevail and flourish there. "Jerusalem, that has dealt treacherously both with God and man, shall become so famous for fidelity and honesty that it shall be called and known by the name of a city of truth, and the inhabitants of it shall be called children that will not lie. The faithful city has become a harlot (Isa. i. 21), but shall now become a faithful city again, faithful to the God of Israel and to the worship of him only." This was fulfilled; for the Jews after the captivity, though there was much amiss among them, were never guilty of idolatry. Jerusalem shall be called the mountain of the Lord of hosts, owning him and owned by him, and therefore the holy mountain, cleared from idols and consecrated to God, and not, as it had been, the mount of corruption, 2 Kings xxiii. 13. Note, The city of God ought to be a city of truth and the mountain of the Lord of hosts a holy mountain. Those that profess religion, and relation to God, must study to adorn their profession by all instances of godliness and honesty.
III. That there shall be in Jerusalem a great increase of people, and all the marks and tokens of a profound tranquillity, When it has become a city of truth and a mountain of holiness, it is then peaceable and prosperous, and every thing in it looks bright and pleasant. 1. You may look with pleasure upon the generation that is going off the stage, and see them fairly quitting it in the ordinary course of nature, and not driven off from it by war, famine, or pestilence (v. 4): In the streets of Jerusalem, that had been filled with the bodies of the slain, or deserted and left desolate, shall now dwell old men and old women, who have not been cut off by untimely deaths (either through their own intemperance or God's vengeance), but have the even thread of their days spun out to a full length; they shall feel no distemper but the decay of nature, and go to their grave in a full age, as a shock of corn in his season. They shall have every one his staff in his hand, for very age, to support him, as Jacob, who worshipped, leaning upon the top of his staff, Heb. xi. 21. Old age needs a support, and should not be ashamed to use it, but should furnish itself with divine graces, which will be the strength of the heart and a better support than a staff in the hand. Note, The hoary head, as it is a crown of glory to those that wear it, so it is to the places where they live. It is a graceful thing to a city to see abundance of old people in it; it is a sign, not only of the healthfulness of the air, but of the prevalence of virtue and the suppression and banishment of those many vices which cut off the number of men's months in the midst; it is a sign, not only that the climate is temperate, but that the people are so. 2. You may look with as much pleasure upon the generation that is rising up in their room (v. 5): The streets of the city shall be full of boys and girls playing in the streets. This intimates, (1.) That they shall be blessed with a multitude of children; their families shall increase and multiply, and replenish the city, which was an early product of the divine blessing, Gen. i. 28. Happy the man, happy the nation, whose quiver is full of these arrows! They shall have of both sexes, boys and girls, in whom their families shall afterwards be joined, and another generation raised up. (2.) That their children shall be healthful, and strong, and active; their boys and girls shall not lie sick in bed, or sit pining in the corner, but (which is a pleasant sight to parents) shall be hearty and cheerful, and play in the streets. It is their pleasant playing age; let us not grudge it to them; much good may it do them and no harm. Evil days will come time enough, and years of which they will say that they have no pleasure in them, in consideration of which they are concerned not to spend all their time in play, but to remember their Creator. (3.) That they shall have great plenty, meat enough for all their mouths. In time of famine we find the children swooning as the wounded, in the streets of the city, Lam. ii. 11, 12. If they are playing in the streets, it is a good sign that they want for nothing. (4.) That they shall not be terrified with the alarms of war, but enjoy a perfect security. There shall be no breaking in of invaders, no going out of deserters, no complaining in the streets (Ps. cxliv. 14); for, when there is playing in the streets, it is a sign that there is little care or fear there. Time was when the enemy hunted their steps so closely that they could not go in their streets (Lam. iv. 18), but now they shall play in the streets and fear no evil. (5.) That they shall have love and peace among themselves. The boys and girls shall not be fighting in the streets, as sometimes in cities that are divided into factions and parties the children soon imbibe and express the mutual resentments of the parents; but they shall be innocently and lovingly playing in the streets, not devouring, but diverting, one another. (6.) That the sports and diversions used shall be all harmless and inoffensive; the boys and girls shall have no other play than what they are willing that persons should see in the streets, no play that seeks corners, no playing the fool, or playing the wanton, for it is the mountain of the Lord, the holy mountain, but honest and modest recreations, which they have no reason to be ashamed of. (7.) That childish youthful sports shall be confined to the age of childhood and youth. It is pleasing to see the boys and girls playing in the streets, but it is ill-favoured to see men and women playing there, who should fill up their time with work and business. It is well enough for children to be sitting in the market-place, crossing questions (Matt. xi. 16, 17), but it is no way fit that men, who are able to work in the vineyard, should stand all the day idle there, Matt. xx. 3.
IV. That the scattered Israelites shall be brought together again from all parts whither they were dispersed (v. 7): "I will save my people from the east country, and from the west; I will save them from being lost, or losing themselves, in Babylon, or in Egypt, or in any other country whither they were driven." They shall neither be detained by the nations among whom they sojourn nor shall they incorporate with them; but I will save them, will separate them, and will bring them to their own land again; by the prosperity of their land I will invite them back, and at the same time incline them to return; and they shall dwell in the midst of Jerusalem, shall choose to dwell there, because it is the holy city, though, upon many other accounts, it was more eligible to dwell in the country; and therefore we find (Neh. xi. 2) that the people blessed all the men who willingly offered themselves to dwell at Jerusalem.
V. That God would renew his covenant with them, would be faithful to them and make them so to him: They shall be my people and I will be their God. That is the foundation and crown of all these promises, and is inclusive of all happiness. They shall obey God's laws, and God will secure and advance all their interests. This contract shall be made, shall be new-made, in truth and in righteousness. Some think that the former denotes God's part of the covenant (he will be their God in truth, he will make good all his promises of favour to them) and the latter man's part of the covenant--they shall be his people in righteousness, they shall be a righteous people and shall abound in the fruits of righteousness, and shall not, as they have done, deal treacherously and unjustly with their God. See Hos. ii. 19, 20. God will never leave nor forsake them in a way of mercy, as he has promised them; and they shall never leave nor forsake him in a way of duty, as they have promised him. These promises were fulfilled in the flourishing state of the Jewish church, for some ages, between the captivity and Christ's time; they were to have a further and a fuller accomplishment in the gospel-church, that heavenly Jerusalem, which is from above, is free, and is the mother of us all; but the fullest accomplishment of all will be in the future state.
All these precious promises are here ratified, and the doubts of God's people silenced, with that question (v. 6): "If it be marvellous in the eyes of this people, should it be marvellous in my eyes? If it seem unlikely to you that ever Jerusalem should be thus repaired, should be thus replenished, is it therefore impossible with God?" The remnant of this people (and God's people in this world are but a remnant), being few and feeble, thought all this was too good news to be true, especially in these days, these difficult days, these cloudy and dark days. Considering how bad the times are, it is highly improbable, it is morally impossible, they should ever come to be so good as the prophet speaks. How can these things be? How can dry bones live? But should it therefore appear so in the eyes of God? Note, We do both God and ourselves a deal of wrong if we think that, when we are nonplussed, he is so, and that he cannot get over the difficulties which to us seem insuperable. With men this is impossible; but with God all things are possible; so far are God's thoughts and ways above ours.
Albert Barnes: Notes on the Bible - 1834
8:1: Dionysius: "After the Lord had, in the preceding chapter, manifoldly rebuked the Jewish people, He now comforts it with renewed promises, as a good physician, who after a bitter draught employs sweet and soothing remedies; as that most loving Samaritan poured in wine and oil." The chapter falls into two portions, each marked by the words, The Word of the Lord of hosts came or came unto me, the first Zech. 8:1-17 declaring the Rev_ersal of the former judgments, and the complete, though conditional, restoration of God's favor; the 2nd Zac 8:18-23 containing the answer to the original question as to those fasts, in the declaration of the joy and the spread of the Gospel. The first portion has, again, a sevenfold, the second, a threefold subordinate division; marked by the beginning, "Thus saith the Lord of hosts."
Carl Friedrich Keil and Franz Delitzsch
8:1
Restoration and completion of the covenant relation. - Zech 8:1. "And the word of Jehovah of hosts came, saying, Zech 8:2. Thus saith Jehovah of hosts, I am jealous for Zion with great jealousy, and with great fury I am jealous for her." The promise commences with the declaration of the Lord, that He has resolved to give active expression once more to the warmth of His love to Zion. The perfects are used prophetically of that which God had resolved to do, and was now about to accomplish. For the fact itself, compare Zech 1:14-15. This warmth of the love of God towards Zion, and of His wrath towards the nations that were hostile to Zion, will manifest itself in the facts described in Zech 8:3 : "Thus saith Jehovah, I return to Zion, and shall dwell in the midst of Jerusalem; and Jerusalem will be called city of truth, and the mountain of Jehovah of hosts the holy mountain." When Jerusalem was given up into the power of its foes, the Lord had forsaken His dwelling-place in the temple. Ezekiel saw the glory of the Lord depart from the temple (Ezeliel Ezek 9:3; Ezek 10:4, Ezek 10:18; Ezek 11:22-23). Now He is about to resume His abode in Jerusalem once more. The difference between this promise and the similar promise in Zech 2:10-13, is not that in the latter passage Jehovah's dwelling in the midst of His people is to be understood in an ideal and absolute sense, whereas here it simply denotes such a dwelling as had taken place before, as Koehler supposes. This is not implied in שׁבתּי, nor is it in harmony with the statement that Jerusalem is to be called a city of truth, and the temple hill the holy mountain. ‛Ir 'ĕmeth does not mean "city of security," but city of truth or fidelity, i.e., in which truth and fidelity towards the Lord have their home. The temple mountain will be called the holy mountain, i.e., will be so, and will be recognised and known as being so, from the fact that Jehovah, the Holy One of Israel, will sanctify it by His dwelling there. Jerusalem did not acquire this character in the period after the captivity, in which, though not defiled by gross idolatry, as in the times before the captivity, it was polluted by other moral abominations no less than it had been before. Jerusalem becomes a faithful city for the first time through the Messiah, and it is through Him that the temple mountain first really becomes the holy mountain. The opinion, that there is nothing in the promises in Zech 8:3-13 that did not really happen to Israel in the period from Zerubbabel to Christ (Kliefoth, Koehler, etc.), is proved to be incorrect by the very words, both of this verse and also of Zech 8:6, Zech 8:7, Zech 8:8, which follow. How could the simple restoration of the previous covenant relation be described in Zech 8:6 as something that appeared miraculous and incredible to the nation? There is only so much correctness in the view in question, that the promise does not refer exclusively to the Messianic times, but that feeble commencements of its fulfilment accompanied the completion of the work of building the temple, and the restoration of Jerusalem by Nehemiah. But the saying which follows proves that these commencements do not exhaust the meaning of the words.
John Gill
8:1 Again the word of the Lord of hosts came to me saying. The phrase, "to me", is wanting in the Hebrew text; and is the only place it is wanting in, as the Masora observes; though undoubtedly it is to be understood; and therefore is rightly supplied, as it is by the Targum, "with me". Mention being made in the latter part of the preceding chapter Zech 7:8 of the desolations of the earth, comfort is here administered, as Aben Ezra notes.
8:28:2: ասէ Տէր ամենակալ. Նախանձեցայ վասն Երուսաղեմի եւ վասն Սիոնի նախա՛նձ մեծ, եւ բարկութեամբ մեծաւ նախանձեցայ վասն նորա։
2 այսպէս է ասում Ամենակալ Տէրը. «Ես նախանձով լցուեցի Երուսաղէմի համար, մեծ խանդով նախանձեցի Սիոնի համար, մեծ բարկութեամբ նախանձեցի նրա համար»:
2 «Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Սիօնի համար խիստ նախանձախնդիր եղայ ու անոր համար մեծ սրտմտութիւնով նախանձեցայ’։
Նախանձեցայ [78]վասն Երուսաղեմի եւ`` վասն Սիոնի նախանձ մեծ, եւ բարկութեամբ մեծաւ նախանձեցայ վասն նորա:

8:2: ասէ Տէր ամենակալ. Նախանձեցայ վասն Երուսաղեմի եւ վասն Սիոնի նախա՛նձ մեծ, եւ բարկութեամբ մեծաւ նախանձեցայ վասն նորա։
2 այսպէս է ասում Ամենակալ Տէրը. «Ես նախանձով լցուեցի Երուսաղէմի համար, մեծ խանդով նախանձեցի Սիոնի համար, մեծ բարկութեամբ նախանձեցի նրա համար»:
2 «Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Սիօնի համար խիստ նախանձախնդիր եղայ ու անոր համար մեծ սրտմտութիւնով նախանձեցայ’։
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2 так говорит Господь Саваоф: возревновал Я о Сионе ревностью великою, и с великим гневом возревновал Я о нем.
8:2 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἐζήλωσα ζηλοω zealous; jealous τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τὴν ο the Σιων σιων Siōn; Sion ζῆλον ζηλος zeal; jealousy μέγαν μεγας great; loud καὶ και and; even θυμῷ θυμος provocation; temper μεγάλῳ μεγας great; loud ἐζήλωσα ζηλοω zealous; jealous αὐτήν αυτος he; him
8:2 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service קִנֵּ֥אתִי qinnˌēṯî קנא be jealous לְ lᵊ לְ to צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion קִנְאָ֣ה qinʔˈā קִנְאָה jealousy גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great וְ wᵊ וְ and חֵמָ֥ה ḥēmˌā חֵמָה heat גְדֹולָ֖ה ḡᵊḏôlˌā גָּדֹול great קִנֵּ֥אתִי qinnˌēṯî קנא be jealous לָֽהּ׃ lˈāh לְ to
8:2. haec dicit Dominus exercituum zelatus sum Sion zelo magno et indignatione magna zelatus sum eamThus saith the Lord of hosts: I have been jealous for Sion with a great jealousy, and with a great indignation have I been jealous for her.
2. Thus saith the LORD of hosts: I am jealous for Zion with great jealousy, and I am jealous for her with great fury.
8:2. Thus saith the LORD of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury.
8:2. Thus says the Lord of hosts: I have been zealous for Zion with a great zeal, and with a great indignation have I been zealous for her.
Thus saith the LORD of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury:

8:2 так говорит Господь Саваоф: возревновал Я о Сионе ревностью великою, и с великим гневом возревновал Я о нем.
8:2
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἐζήλωσα ζηλοω zealous; jealous
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
τὴν ο the
Σιων σιων Siōn; Sion
ζῆλον ζηλος zeal; jealousy
μέγαν μεγας great; loud
καὶ και and; even
θυμῷ θυμος provocation; temper
μεγάλῳ μεγας great; loud
ἐζήλωσα ζηλοω zealous; jealous
αὐτήν αυτος he; him
8:2
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
קִנֵּ֥אתִי qinnˌēṯî קנא be jealous
לְ lᵊ לְ to
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
קִנְאָ֣ה qinʔˈā קִנְאָה jealousy
גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great
וְ wᵊ וְ and
חֵמָ֥ה ḥēmˌā חֵמָה heat
גְדֹולָ֖ה ḡᵊḏôlˌā גָּדֹול great
קִנֵּ֥אתִי qinnˌēṯî קנא be jealous
לָֽהּ׃ lˈāh לְ to
8:2. haec dicit Dominus exercituum zelatus sum Sion zelo magno et indignatione magna zelatus sum eam
Thus saith the Lord of hosts: I have been jealous for Sion with a great jealousy, and with a great indignation have I been jealous for her.
8:2. Thus saith the LORD of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury.
8:2. Thus says the Lord of hosts: I have been zealous for Zion with a great zeal, and with a great indignation have I been zealous for her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:2: I was jealous - Some refer this to the Jews themselves. They were as the spouse of Jehovah: but they were unfaithful, and God punished them as an injured husband might be expected to punish an unfaithful wife. Others apply it to the enemies of the Jews. Though I gave them a commission to afflict you, yet they exceeded their commission: I will therefore deal with them in fury - in vindictive justice.
Albert Barnes: Notes on the Bible - 1834
8:2: Thus saith the Lord of hosts - Jerome: "At each word and sentence, in which good things, for their greatness, almost incredible are promised, the prophet premises, "Thus saith the Lord of hosts," as if he would say, Think not that what I pledge you are my own, and refuse me not credence as man. What I unfold are the promises of God."
I was jealous - Literally, "I have been and am jealous for." . He repeats in words slightly varied, but in the same rhythm, the declaration of tits tender love wherewith He opened the series of visions, thereby assuring beforehand that this was, like that, an answer of peace. The form of words shows, that this was a jealousy for, not with her; yet it was one and the same strong, yea infinite love, whereby God, as He says, "clave unto their fathers to love them and chose their seed after them out of all nations" Deu 10:15. His jealousy of their sins was part of that love, whereby, (Dionysius), "without disturbance of passion or of tranquillity, He inflicted rigorous punishment, as a man fearfully reproves a wife who sins." They are two different forms of love according to two needs. Rup.: "The jealousy (Zelus) of God is good, to love people and hate the sins of people. Contrariwise the jealousy of the devil is evil, to hate people and love the sins of people." Osorius: "Since God's anger had its origin in the vehemence of His love (for this sort of jealousy arises from the greatness of love), there was hope that the anger might readily be appeased toward her."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: I was jealous: Zac 1:14-16; Psa 78:58, Psa 78:59; Isa 42:13, Isa 42:14, Isa 59:17, Isa 63:4-6, Isa 63:15; Eze 36:5, Eze 36:6; Joe 2:18; Nah 1:2, Nah 1:6
Geneva 1599
8:2 Thus saith the LORD of hosts; I was (a) jealous for Zion with great jealousy, and I was jealous for her with great fury.
(a) I loved my city with a singular love, so that I could not endure that any should do her any injury.
John Gill
8:2 Thus saith the Lord of hosts,.... This prophecy, according to Kimchi and Ben Melech, respects time to come; the days of the Messiah, in the war of Gog and Magog, when they shall come up against Jerusalem, and the Lord shall pour out his great wrath upon them; and it seems right to interpret it, not only literally of Jerusalem, but spiritually of the church in Gospel times:
I was jealous for Zion with great jealousy; the Arabic version reads, "for Jerusalem, and for Zion"; as in Zech 1:14; see Gill on Zech 1:14,
and I was jealous for her with great fury: that is, against her enemies; the Babylonians and Chaldeans now, and the antichristian powers in Gospel times. The Targum paraphrases it, "against the people that provoked her to jealousy"; the past tense is put for the future, as Kimchi and Ben Melech observe.
John Wesley
8:2 Jealousy - With great care that she should not, as formerly, sin against my love, and her own welfare, and with a great desire to do her good, and to rescue her from her enemies. Fury - With heat of anger against her enemies.
Robert Jamieson, A. R. Fausset and David Brown
8:2 CONTINUATION OF THE SUBJECT IN THE SEVENTH CHAPTER. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity. (Zec. 8:1-23)
jealous for Zion-- (Zech 1:14).
with great fury--against her oppressors.
8:38:3: Ա՛յսպէս ասէ Տէր. Դարձա՛յց ՚ի Սիոն՝ եւ բնակեցայց ՚ի մէջ Երուսաղեմի. եւ կոչեսցի Երուսաղէմ Քաղա՛ք ճշմարիտ, եւ լեառն Տեառն ամենակալի՝ Լեա՛ռն սուրբ։
3 Այսպէս է ասում Տէրը. «Ես պիտի վերադառնամ Սիոն եւ բնակուեմ Երուսաղէմում, Երուսաղէմը պիտի կոչեմ Ճշմարիտ քաղաք, եւ Ամենակալ Տիրոջ լեռը՝ Սուրբ լեռ»:
3 Տէրը այսպէս կ’ըսէ. ‘Սիօնին պիտի դառնամ ու Երուսաղէմի մէջ պիտի բնակիմ ու Երուսաղէմ՝ Ճշմարտութեան քաղաք եւ զօրքերու Տէրոջը լեռը Սուրբ պիտի կոչուի’։
Այսպէս ասէ Տէր. Դարձայց ի Սիոն եւ բնակեցայց ի մէջ Երուսաղեմի. եւ կոչեսցի Երուսաղէմ Քաղաք ճշմարիտ, եւ լեառն Տեառն ամենակալի Լեառն սուրբ:

8:3: Ա՛յսպէս ասէ Տէր. Դարձա՛յց ՚ի Սիոն՝ եւ բնակեցայց ՚ի մէջ Երուսաղեմի. եւ կոչեսցի Երուսաղէմ Քաղա՛ք ճշմարիտ, եւ լեառն Տեառն ամենակալի՝ Լեա՛ռն սուրբ։
3 Այսպէս է ասում Տէրը. «Ես պիտի վերադառնամ Սիոն եւ բնակուեմ Երուսաղէմում, Երուսաղէմը պիտի կոչեմ Ճշմարիտ քաղաք, եւ Ամենակալ Տիրոջ լեռը՝ Սուրբ լեռ»:
3 Տէրը այսպէս կ’ըսէ. ‘Սիօնին պիտի դառնամ ու Երուսաղէմի մէջ պիտի բնակիմ ու Երուսաղէմ՝ Ճշմարտութեան քաղաք եւ զօրքերու Տէրոջը լեռը Սուրբ պիտի կոչուի’։
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3 Так говорит Господь: обращусь Я к Сиону и буду жить в Иерусалиме, и будет называться Иерусалим городом истины, и гора Господа Саваофа горою святыни.
8:3 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ἐπιστρέψω επιστρεφω turn around; return ἐπὶ επι in; on Σιων σιων Siōn; Sion καὶ και and; even κατασκηνώσω κατασκηνοω nest; camp ἐν εν in μέσῳ μεσος in the midst; in the middle Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even κληθήσεται καλεω call; invite ἡ ο the Ιερουσαλημ ιερουσαλημ Jerusalem πόλις πολις city ἡ ο the ἀληθινὴ αληθινος truthful; true καὶ και and; even τὸ ο the ὄρος ορος mountain; mount κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty ὄρος ορος mountain; mount ἅγιον αγιος holy
8:3 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שַׁ֚בְתִּי ˈšavtî שׁוב return אֶל־ ʔel- אֶל to צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion וְ wᵊ וְ and שָׁכַנְתִּ֖י šāḵantˌî שׁכן dwell בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and נִקְרְאָ֤ה niqrᵊʔˈā קרא call יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem עִ֣יר־ ʕˈîr- עִיר town הָֽ hˈā הַ the אֱמֶ֔ת ʔᵉmˈeṯ אֶמֶת trustworthiness וְ wᵊ וְ and הַר־ har- הַר mountain יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service הַ֥ר hˌar הַר mountain הַ ha הַ the קֹּֽדֶשׁ׃ ס qqˈōḏeš . s קֹדֶשׁ holiness
8:3. haec dicit Dominus exercituum reversus sum ad Sion et habitabo in medio Hierusalem et vocabitur Hierusalem civitas veritatis et mons Domini exercituum mons sanctificatusThus saith the Lord of hosts: I am returned to Sion, and I will dwell in the midst of Jerusalem: and Jerusalem shall be called The city of truth, and the mountain of the Lord of hosts, The sanctified mountain.
3. Thus saith the LORD: I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called The city of truth; and the mountain of the LORD of hosts The holy mountain.
8:3. Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.
8:3. Thus says the Lord of hosts: I have been turned back towards Zion, and I will dwell in the midst of Jerusalem. And Jerusalem will be called: “The City of Truth,” and “The Mountain of the Lord of Hosts, the Sanctified Mountain.”
Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain:

8:3 Так говорит Господь: обращусь Я к Сиону и буду жить в Иерусалиме, и будет называться Иерусалим городом истины, и гора Господа Саваофа горою святыни.
8:3
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
ἐπιστρέψω επιστρεφω turn around; return
ἐπὶ επι in; on
Σιων σιων Siōn; Sion
καὶ και and; even
κατασκηνώσω κατασκηνοω nest; camp
ἐν εν in
μέσῳ μεσος in the midst; in the middle
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
κληθήσεται καλεω call; invite
ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
πόλις πολις city
ο the
ἀληθινὴ αληθινος truthful; true
καὶ και and; even
τὸ ο the
ὄρος ορος mountain; mount
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
ὄρος ορος mountain; mount
ἅγιον αγιος holy
8:3
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
שַׁ֚בְתִּי ˈšavtî שׁוב return
אֶל־ ʔel- אֶל to
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
וְ wᵊ וְ and
שָׁכַנְתִּ֖י šāḵantˌî שׁכן dwell
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
נִקְרְאָ֤ה niqrᵊʔˈā קרא call
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
עִ֣יר־ ʕˈîr- עִיר town
הָֽ hˈā הַ the
אֱמֶ֔ת ʔᵉmˈeṯ אֶמֶת trustworthiness
וְ wᵊ וְ and
הַר־ har- הַר mountain
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
הַ֥ר hˌar הַר mountain
הַ ha הַ the
קֹּֽדֶשׁ׃ ס qqˈōḏeš . s קֹדֶשׁ holiness
8:3. haec dicit Dominus exercituum reversus sum ad Sion et habitabo in medio Hierusalem et vocabitur Hierusalem civitas veritatis et mons Domini exercituum mons sanctificatus
Thus saith the Lord of hosts: I am returned to Sion, and I will dwell in the midst of Jerusalem: and Jerusalem shall be called The city of truth, and the mountain of the Lord of hosts, The sanctified mountain.
8:3. Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.
8:3. Thus says the Lord of hosts: I have been turned back towards Zion, and I will dwell in the midst of Jerusalem. And Jerusalem will be called: “The City of Truth,” and “The Mountain of the Lord of Hosts, the Sanctified Mountain.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Но Господь определил по отношению к нему переменить Свой гнев на милость. Он возвратится на Сион и будет обитать в Иерусалиме, который оставлен Им при разрушении храма и города, в начале плена, как это созерцал пророк Иезекииль (IX:3; X:4, 18; XI:22-23). Иерусалим и его окрестности снова будут вместилищем истины и святости, равно как мира и благополучия.
Adam Clarke: Commentary on the Bible - 1831
8:3: I am returned unto Zion - I have restored her from her captivity. I will dwell among them. The temple shall be rebuilt, and so shall Jerusalem; and instead of being false, unholy, and profligate, it shall be the city of truth. and my holy mountain. Truth shall dwell in it.
Albert Barnes: Notes on the Bible - 1834
8:3: I am returned - Dionysius: "Without change in Myself, I am turned to that people from the effect of justice to the sweetness of mercy, "and I will dwell in the midst of Jerusalem," in the temple and the people, indwelling the hearts of the good by charity and grace. Christ also, Very God and Very Man, visibly conversed and was seen in Zion." Osorius: "When He says, 'I am turned,' He shows that she was turned too. He had said, "Turn unto Me and I will turn unto you;" otherwise she would not have been received into favor by Him. As the fruit of this conversion, He promises her His presence, the ornaments of truth, the hope of security, and adorns her with glorious titles."
God had symbolized to Ezekiel the departure of His special presence, in that the "glory of the God of Israel" which was over the temple, at "the very place where they placed the image of jealousy, "went up from the Cherub" Eze 8:4-5, whereupon it was, "to the threshold of the house" Eze 9:3; then "stood over the Cherubim" Eze 10:4, Eze 10:18; and then "went up from the midst of the city and stood upon the mountain, which is on the east side of the city" Eze 11:23, so removing from them. He had prophesied its return in the vision of the symbolic temple, how "the glory of the Lord came into the house by the way of the gate looking toward the East, and the Spirit took me up and brought me into the inner court, and behold, the glory of the Lord filled the house" Eze 43:4. This renewed dwelling in the midst of them, Zechariah too prophesies, in the same terms as in his third vision, "I will dwell in the midst of Jerusalem" (Zac 2:1-13 :14, Hebrew (Zac 2:10 in English)).
And Jerusalem shall be called the city of truth - , being what she is called, since God would not call her untruly; so Isaiah says, "afterward thou shalt be called the city of righteousness, the faithful city" Isa 1:26, and they shall call thee the city of the Lord, the Zion of the Holy One of Israel" . So Zephaniah had prophesied, "The remnant of Israel shall not do iniquity, nor speak lies" Zep 3:13. Truth embraces everything opposite to untruth; faithfulness, as opposed to faithlessness; sincerity, as opposed to simulation; veracity, as opposed to falsehood; honesty, as opposed to untruth in act; truth of religion or faith, as opposed to untrue doctrine. Dionysius: "It shall be called the city of truth, that is, of the True God or of truth of life, doctrine, and justice. It is chiefly verified by the Coming of Christ, who often preached in Jerusalem, in whom the city afterward believed."
And the mountain of the Lord of hosts - Mount Zion, on which the temple shall be built, shall be called and be "the mountain of holiness." This had been the favorite title of the Psalmists , and Isaiah (Isa 11:9; Isa 56:7; Isa 57:13; Isa 65:11, Isa 65:25; Isa 66:20; also in Joe 2:1; Joe 3:17; Oba 1:16; Zep 3:11; Dan 9:16, Dan 9:20); and Obadiah had foretold, "upon Mount Zion there shall be holiness" Oba 1:17; and Jeremiah, "As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The Lord shall bless thee, O habitation of justice, and mountain of holiness" Jer 31:23. It should be called and be; it should fulfill the destination of its titles; as, in the Apostles' Creed we profess our belief of "the holy Catholic Church," and holiness is one of its characteristics.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: I am: Zac 1:16; Jer 30:10, Jer 30:11
dwell: Zac 2:10, Zac 2:11; Isa 12:6; Eze 48:35; Joe 3:17, Joe 3:21; Joh 1:14, Joh 14:23; Co2 6:16; Eph 2:21, Eph 2:22; Col 2:9; Rev 21:3
a city: Zac 14:20, Zac 14:21; Isa 1:21, Isa 1:26, Isa 60:14; Jer 31:23, Jer 33:16
the mountain: Isa 2:2, Isa 2:3
the holy: Isa 11:9, Isa 65:25, Isa 66:20; Rev 21:10, Rev 21:27
Geneva 1599
8:3 Thus saith the LORD; I have returned to Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a (b) city of truth; and the mountain of the LORD of hosts the holy mountain.
(b) Because she will be faithful and loyal toward me her husband.
John Gill
8:3 Thus saith the Lord, I am returned to Zion,.... The temple being now building, and almost finished, and the worship of God restored in it. The Targum renders it, "I will return to Zion"; and it may refer to the time of Christ's incarnation, when the Redeemer came to Zion, Is 59:20 or to the time of the conversion of the Jews in the latter day, of both which it is true; see Rom 11:26,
and will dwell in the midst of Jerusalem: or "cause my Shechinah to dwell there", as the Targum paraphrases it; which was fulfilled when the Word was made flesh, , "and dwelt" or "tabernacled" among the inhabitants of Judea and of Jerusalem, and taught his doctrines, and wrought his miracles, in the midst of them; and will be also when he shall dwell among them by his Spirit and grace in the latter day:
and Jerusalem shall be called a city of truth; when Christ, who is "truth" itself, was in it, and the truths of the Gospel were preached there by him and his apostles, and they were received and professed by many, though despised by others; and especially in the latter day, when the Jews shall generally and cordially embrace Christ and his Gospel, and shall worship God in spirit and in truth, and not in that shadowy, formal, and hypocritical way they do now; see Is 1:26 and especially this will be true of the New Jerusalem, into which nothing shall enter that makes a lie, Rev_ 21:27,
the mountain of the Lord of hosts; which will be established upon the top of the mountains, and where the Lord will be seen and exalted in his glory, even the Lamb, with the hundred and forty four thousand with him, Is 2:2,
the holy mountain; where the holy word of God will be preached, the holy ordinances administered, and holiness of life and conversation will be strictly attended to; yea, Holiness will be upon the bells of the horses, Zech 14:20.
John Wesley
8:3 Shall be called a city of truth - Her citizens shall love the truth and speak it, shall worship me in truth of heart, as well as in the true manner prescribed to them.
Robert Jamieson, A. R. Fausset and David Brown
8:3 I am returned--that is, I am determined to return. My decree to that effect is gone forth.
Jerusalem . . . city of truth--that is, faithful to her God, who is the God of truth (Is 1:21, Is 1:26; Jn 17:17). Never yet fully fulfilled, therefore still to be so.
the mountain of the Lord-- (Is 2:2-3).
holy mountain-- (Jer 31:23).
8:48:4: Ա՛յսպէս ասէ Տէր ամենակալ դարձեալ նստցին ծերք եւ պառաւունք ՚ի հրապարակս Երուսաղեմի, իւրաքանչիւր ցո՛ւպ ՚ի ձեռին իւրում ՚ի բազմութենէ աւուրց.
4 Այսպէս է ասում Ամենակալ Տէրը. «Դարձեալ ծերունիներ եւ պառաւներ պիտի նստեն Երուսաղէմի հրապարակներում, ապրած օրերի շատութիւնից՝ ամէն մէկը ցուպն իր ձեռքին:
4 Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Երուսաղէմի հրապարակներուն մէջ տակաւին ծեր մարդիկ ու պառաւ կիներ պիտի նստին, որոնց ամէն մէկուն ձեռքը գաւազան մը պիտի ըլլայ, քանի որ ծերացած են։
Այսպէս ասէ Տէր ամենակալ. Դարձեալ նստցին ծերք եւ պառաւունք ի հրապարակս Երուսաղեմի, իւրաքանչիւր ցուպ ի ձեռին իւրում ի բազմութենէ աւուրց:

8:4: Ա՛յսպէս ասէ Տէր ամենակալ դարձեալ նստցին ծերք եւ պառաւունք ՚ի հրապարակս Երուսաղեմի, իւրաքանչիւր ցո՛ւպ ՚ի ձեռին իւրում ՚ի բազմութենէ աւուրց.
4 Այսպէս է ասում Ամենակալ Տէրը. «Դարձեալ ծերունիներ եւ պառաւներ պիտի նստեն Երուսաղէմի հրապարակներում, ապրած օրերի շատութիւնից՝ ամէն մէկը ցուպն իր ձեռքին:
4 Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Երուսաղէմի հրապարակներուն մէջ տակաւին ծեր մարդիկ ու պառաւ կիներ պիտի նստին, որոնց ամէն մէկուն ձեռքը գաւազան մը պիտի ըլլայ, քանի որ ծերացած են։
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4 Так говорит Господь Саваоф: опять старцы и старицы будут сидеть на улицах в Иерусалиме, каждый с посохом в руке, от множества дней.
8:4 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἔτι ετι yet; still καθήσονται καθιημι let down πρεσβύτεροι πρεσβυτερος senior; older καὶ και and; even πρεσβύτεραι πρεσβυτερος senior; older ἐν εν in ταῖς ο the πλατείαις πλατυς broad; street Ιερουσαλημ ιερουσαλημ Jerusalem ἕκαστος εκαστος each τὴν ο the ῥάβδον ραβδος rod αὐτοῦ αυτος he; him ἔχων εχω have; hold ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him ἀπὸ απο from; away πλήθους πληθος multitude; quantity ἡμερῶν ημερα day
8:4 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service עֹ֤ד ʕˈōḏ עֹוד duration יֵֽשְׁבוּ֙ yˈēšᵊvû ישׁב sit זְקֵנִ֣ים zᵊqēnˈîm זָקֵן old וּ û וְ and זְקֵנֹ֔ות zᵊqēnˈôṯ זָקֵן old בִּ bi בְּ in רְחֹבֹ֖ות rᵊḥōvˌôṯ רְחֹב open place יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אִ֧ישׁ ʔˈîš אִישׁ man מִשְׁעַנְתֹּ֛ו mišʕantˈô מִשְׁעֶנֶת support בְּ bᵊ בְּ in יָדֹ֖ו yāḏˌô יָד hand מֵ mē מִן from רֹ֥ב rˌōv רֹב multitude יָמִֽים׃ yāmˈîm יֹום day
8:4. haec dicit Dominus exercituum adhuc habitabunt senes et anus in plateis Hierusalem et viri baculus in manu eius prae multitudine dierumThus saith the Lord of hosts: There shall yet old men and old women dwell in the streets of Jerusalem: and every man with his staff in his hand through multitude of days.
4. Thus saith the LORD of hosts: There shall yet old men and old women dwell in the streets of Jerusalem, every man with his staff in his hand for very age.
8:4. Thus saith the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.
8:4. Thus says the Lord of hosts: Then elderly men and elderly women will dwell in the streets of Jerusalem, and every man will be with his walking stick in his hand, because of the multitude of days.
Thus saith the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age:

8:4 Так говорит Господь Саваоф: опять старцы и старицы будут сидеть на улицах в Иерусалиме, каждый с посохом в руке, от множества дней.
8:4
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἔτι ετι yet; still
καθήσονται καθιημι let down
πρεσβύτεροι πρεσβυτερος senior; older
καὶ και and; even
πρεσβύτεραι πρεσβυτερος senior; older
ἐν εν in
ταῖς ο the
πλατείαις πλατυς broad; street
Ιερουσαλημ ιερουσαλημ Jerusalem
ἕκαστος εκαστος each
τὴν ο the
ῥάβδον ραβδος rod
αὐτοῦ αυτος he; him
ἔχων εχω have; hold
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
πλήθους πληθος multitude; quantity
ἡμερῶν ημερα day
8:4
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
עֹ֤ד ʕˈōḏ עֹוד duration
יֵֽשְׁבוּ֙ yˈēšᵊvû ישׁב sit
זְקֵנִ֣ים zᵊqēnˈîm זָקֵן old
וּ û וְ and
זְקֵנֹ֔ות zᵊqēnˈôṯ זָקֵן old
בִּ bi בְּ in
רְחֹבֹ֖ות rᵊḥōvˌôṯ רְחֹב open place
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
אִ֧ישׁ ʔˈîš אִישׁ man
מִשְׁעַנְתֹּ֛ו mišʕantˈô מִשְׁעֶנֶת support
בְּ bᵊ בְּ in
יָדֹ֖ו yāḏˌô יָד hand
מֵ מִן from
רֹ֥ב rˌōv רֹב multitude
יָמִֽים׃ yāmˈîm יֹום day
8:4. haec dicit Dominus exercituum adhuc habitabunt senes et anus in plateis Hierusalem et viri baculus in manu eius prae multitudine dierum
Thus saith the Lord of hosts: There shall yet old men and old women dwell in the streets of Jerusalem: and every man with his staff in his hand through multitude of days.
8:4. Thus saith the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.
8:4. Thus says the Lord of hosts: Then elderly men and elderly women will dwell in the streets of Jerusalem, and every man will be with his walking stick in his hand, because of the multitude of days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:4: There shall yet old men and old women - In those happy times the followers of God shall live out all their days, and the hoary head be always found in the way of righteousness.
Albert Barnes: Notes on the Bible - 1834
8:4: There shall yet dwell old men and old women - Dionysius: "Men and women shall not be slain now, as before in the time of the Babylonish destruction, but shall fulfill their natural course." It shall not be, as when "He gave His people over unto the sword; the fire consumed their young men and their maidens were not given to marriage; the priests were slain by the sword and their widows made no lamentation" Psa 78:63-64; apart from the horrible atrocities of pagan war, when the unborn children were destroyed in their mothers' womb Kg2 15:16; Hos 13:16; Amo 1:13, with their mothers. Yet (as in Zac 1:17), once more as in the days of old, and as conditionally promised in the law Deu 4:10; Deu 5:16, Deu 5:33; Deu 6:2; Deu 11:9; Deu 17:20; Deu 22:7; Deu 32:47; Eze 20:17. As death is the punishment of sin, so prolongation of life to the time which God has now made its natural term, seems the more a token of His goodness. This promise Isaiah had renewed, "There shall no more be an infant of days, nor an old man that hath not filled his days" Isa 65:20. In those fierce wars neither young nor very old were spared. It implied then a long peace, that people should live to that utmost verge of human life.
The man, whose staff is in his hand for the multitude of days - The two opposite pictures, the old men, Dionysius), "so aged that they support with a staff their failing and trembling limbs," and the young in the glad buoyancy of recent life, fresh from their Creator's hands, attest alike the goodness of the Creator, who protecteth both, the children in their yet undeveloped strength, the very old whom He hath brought through "all the changes and chances of this mortal life," in their yet sustained weakness. The tottering limbs of the very old, and the elastic perpetual motion of childhood are like far distant chords of the diapason of the Creator's love. It must have been one of the most piteous sights in that first imminent destruction of Jerusalem Jer 6:11; Jer 9:21, how "the children and the sucklings swooned in the streets of the city; how the young children fainted for hunger in the top of every street" Lam 2:11, Lam 2:19.
We have but to picture to ourselves any city in which one lives, the ground strewn with these little all-but corpses, alive only to suffer. We know not, how great the relief of the yet innocent, almost indomitable joyousness of children is, until we miss them. In the dreadful Irish famine of 1847 the absence of the children from the streets of Galway was told me by Religious as one of its dreariest features . In the dreary back-streets and alleys of London, the irrepressible joyousness of children is one of the bright sun-beams of that great Babylon, amid the oppressiveness of the anxious, hard, luxurious; thoughtless, careworn, eager, sensual, worldly, frivolous, vain, stolid, sottish, cunning, faces, which traverse it. God sanctions by His word here our joy in the joyousness of children, that He too taketh pleasure in it, He the Father of all. It is precisely their laughing, the fullness of her streets of these merry creations of His hands, that He speaks of with complacency.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: There: Sa1 2:31; Job 5:26, Job 42:17; Isa 65:20-22; Lam 2:20, Lam 2:21, Lam 2:22, Lam 5:11-15; Heb 12:22
very age: Heb. multitude of days
Carl Friedrich Keil and Franz Delitzsch
8:4
Zech 8:4. "Thus saith Jehovah of hosts, Yet will there sit old men and women in the streets of Jerusalem, every one with his staff in his hand, for the multitude of the days of his life. Zech 8:5. And the streets of the city will be full of boys and girls playing in their streets." Long life, to an extreme old age, and a plentiful number of blooming children, were theocratic blessings, which the Lord had already promised in the law to His people, so far as they were faithful to the covenant. Consequently there does not appear to be any Messianic element in this promise. But if we compare this fourth verse with Is 65:20, we shall see that extreme old age also belonged to the blessings of the Messianic times. And as Israel had almost always to suffer most grievously from wars and other calamities, which swept off the people at an untimely age, during the time which extended from Zerubbabel to Christ; it must be admitted, notwithstanding the description of the prosperous times which Israel enjoyed under the government of Simon (1 Maccabees 14:4-15), that this promise also was only fulfilled in a very meagre measure, so far as Jerusalem was concerned, before the coming of Christ.
Geneva 1599
8:4 Thus saith the LORD of hosts; There shall yet old (c) men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.
(c) Though their enemies did greatly molest and trouble them, yet God would come and dwell among them, and so preserve them as long as nature would allow them to live, and increase their children in great abundance.
John Gill
8:4 Thus saith the Lord of hosts,.... These words are used at every consolatory promise given, as Kimchi observes, for the confirmation of it:
there shall yet old men and old women dwell in the streets of Jerusalem; signifying that the inhabitants should be very healthful; no sweeping disease or calamity should be among them, but they should live to a good old age, as follows:
and every man with his staff in his hand for very age; or "because of multitude of days" (i); the length of time they should have lived in the world, being worn out, not with diseases, but with old age, and therefore obliged to use a staff when they walk the streets for their support; all which is an emblem of the healthfulness of the inhabitants of Zion, who have no reason to complain of sickness, because their sins are forgiven them; and of that spiritual and eternal life, which they that are written among the living in Jerusalem do enjoy; who are in understanding men, fathers in Christ, and are growing up to the measure of the stature of the fulness of Christ; see Is 65:20.
(i) "prae multitudine dierum", V. L. Pagninus, Montanus, Junius & Tremellius, Cocceius, Burkius.
John Wesley
8:4 Old men - Formerly war, or famine or pestilence, and wasting diseases, cut off men and women before they came to old age.
Robert Jamieson, A. R. Fausset and David Brown
8:4 So tranquil and prosperous shall the nation be that wars shall no longer prematurely cut off the people: men and women shall reach advanced ages. The promise of long life was esteemed one of the greatest blessings in the Jewish theocracy with its temporal rewards of obedience (Ex 20:12; Deut 4:40). Hence this is a leading feature in millennial blessedness (Is 65:20, Is 65:22).
for very age--literally, "for multitude of days."
8:58:5: եւ հրապարակք քաղաքին լցցին պատանեկօք եւ աղջկամբք՝ որ խաղայցեն ՚ի հրապարակս նորա։
6 Քաղաքի հրապարակները պիտի լցուեն տղաներով ու աղջիկներով, որոնք պիտի խաղան նրա հրապարակներում»:
5 Քաղաքին հրապարակները տղաքներով ու աղջիկներով պիտի լեցուին, որոնք անոր հրապարակներուն մէջ պիտի խաղան’։
եւ հրապարակք քաղաքին լցցին պատանեկօք եւ աղջկամբք որ խաղայցեն ի հրապարակս նորա:

8:5: եւ հրապարակք քաղաքին լցցին պատանեկօք եւ աղջկամբք՝ որ խաղայցեն ՚ի հրապարակս նորա։
6 Քաղաքի հրապարակները պիտի լցուեն տղաներով ու աղջիկներով, որոնք պիտի խաղան նրա հրապարակներում»:
5 Քաղաքին հրապարակները տղաքներով ու աղջիկներով պիտի լեցուին, որոնք անոր հրապարակներուն մէջ պիտի խաղան’։
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5 И улицы города сего наполнятся отроками и отроковицами, играющими на улицах его.
8:5 καὶ και and; even αἱ ο the πλατεῖαι πλατυς broad; street τῆς ο the πόλεως πολις city πλησθήσονται πληθω fill; fulfill παιδαρίων παιδαριον little boy καὶ και and; even κορασίων κορασιον little girl παιζόντων παιζω play ἐν εν in ταῖς ο the πλατείαις πλατυς broad; street αὐτῆς αυτος he; him
8:5 וּ û וְ and רְחֹבֹ֤ות rᵊḥōvˈôṯ רְחֹב open place הָ hā הַ the עִיר֙ ʕîr עִיר town יִמָּ֣לְא֔וּ yimmˈālᵊʔˈû מלא be full יְלָדִ֖ים yᵊlāḏˌîm יֶלֶד boy וִֽ wˈi וְ and ילָדֹ֑ות ylāḏˈôṯ יַלְדָּה girl מְשַׂחֲקִ֖ים mᵊśaḥᵃqˌîm שׂחק laugh בִּ bi בְּ in רְחֹֽבֹתֶֽיהָ׃ ס rᵊḥˈōvōṯˈeʸhā . s רְחֹב open place
8:5. et plateae civitatis conplebuntur infantibus et puellis ludentibus in plateis eiusAnd the streets of the city shall be full of boys and girls, playing in the streets thereof.
5. And the streets of the city shall be full of boys and girls playing in the streets thereof.
8:5. And the streets of the city shall be full of boys and girls playing in the streets thereof.
8:5. And the streets of the city will be filled with toddlers and children, playing in its streets.
And the streets of the city shall be full of boys and girls playing in the streets thereof:

8:5 И улицы города сего наполнятся отроками и отроковицами, играющими на улицах его.
8:5
καὶ και and; even
αἱ ο the
πλατεῖαι πλατυς broad; street
τῆς ο the
πόλεως πολις city
πλησθήσονται πληθω fill; fulfill
παιδαρίων παιδαριον little boy
καὶ και and; even
κορασίων κορασιον little girl
παιζόντων παιζω play
ἐν εν in
ταῖς ο the
πλατείαις πλατυς broad; street
αὐτῆς αυτος he; him
8:5
וּ û וְ and
רְחֹבֹ֤ות rᵊḥōvˈôṯ רְחֹב open place
הָ הַ the
עִיר֙ ʕîr עִיר town
יִמָּ֣לְא֔וּ yimmˈālᵊʔˈû מלא be full
יְלָדִ֖ים yᵊlāḏˌîm יֶלֶד boy
וִֽ wˈi וְ and
ילָדֹ֑ות ylāḏˈôṯ יַלְדָּה girl
מְשַׂחֲקִ֖ים mᵊśaḥᵃqˌîm שׂחק laugh
בִּ bi בְּ in
רְחֹֽבֹתֶֽיהָ׃ ס rᵊḥˈōvōṯˈeʸhā . s רְחֹב open place
8:5. et plateae civitatis conplebuntur infantibus et puellis ludentibus in plateis eius
And the streets of the city shall be full of boys and girls, playing in the streets thereof.
8:5. And the streets of the city shall be full of boys and girls playing in the streets thereof.
8:5. And the streets of the city will be filled with toddlers and children, playing in its streets.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:5: The streets of the city shall be full of boys and girls - The progeny shall be numerous, healthy, and happy. Their innocent gambols and useful exercises shall be a means of health, and a proof of happiness. To be healthy, children must have exercise. But they cannot take exercise, except in the way of play and diversion: ergo, such playfulness cannot be sinful. Let them be kept from evil words, lying, swearing, and scurrility; and all the rest may be innocent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: playing: Zac 2:4; Psa 128:3, Psa 128:4, Psa 144:12-15; Jer 30:19, Jer 30:20, Jer 31:27, Jer 33:11; Lam 2:19; Mat 11:16, Mat 11:17
John Gill
8:5 And the streets of the city shall be full of boys and girls,.... Denoting a large increase of inhabitants, in a literal sense; and may spiritually signify the large numbers of converts, of new born babes, who are regenerated by the grace and Spirit of God, and are accounted of by the Lord for a generation:
playing the streets thereof; being in health and rigour, and in great security. The Targum renders it, "singing" or "praising in the spacious places thereof"; singing the praises of God in Gospel strains; saying their Hosannas to the Son of David; rejoicing in the great salvation by Christ, and magnifying the grace of God, and setting forth the glories of it in psalms, hymns, and spiritual songs; see Mt 11:16. In Jerusalem, literally taken, there were various streets, besides the street of the temple, which led to it, Ezra 10:9 mention is made of others in Jewish writings, as of the upper street (k), and of the street of the butchers, and of the street of those that dealt in wool (l).
(k) Misn. Shekalim, c. 8. sect. 1. (l) Misn. Erubin, c. 10. sect. 9.
Robert Jamieson, A. R. Fausset and David Brown
8:5 boys and girls playing--implying security and a numerous progeny, accounted a leading blessing among the Jews. Contrast Jer 6:11; Jer 9:21.
8:68:6: Ա՛յսպէս ասէ Տէր ամենակալ. Եթէ տկարանայցէ ինչ առաջի մնացորդաց ժողովրդեանդ այդորիկ յաւուրս յայսոսիկ. միթէ եւ առաջի՞ իմ տկարանայցէ, ասէ Տէր ամենակալ[10843]։ [10843] Այլք. Յաւուրս յայնոսիկ։
6 Այսպէս է ասում Ամենակալ Տէրը. «Եթէ այդ ժողովրդի մնացորդների համար այն օրերին դժուար որեւէ բան լինի, ապա մի՞թէ ինձ համար էլ պիտի դժուար լինի դա», - ասում է Ամենակալ Տէրը:
6 Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Եթէ այն օրերը այս ժողովուրդին մնացորդին աչքերուն ասիկա դժուար երեւնայ, միթէ իմ աչքերո՞ւս ալ դժուար պիտի երեւնայ’։
Այսպէս ասէ Տէր ամենակալ. Եթէ [79]տկարանայցէ ինչ առաջի`` մնացորդաց ժողովրդեանդ այդորիկ յաւուրսն յայնոսիկ, միթէ եւ [80]առաջի՞ իմ տկարանայցէ``, ասէ Տէր ամենակալ:

8:6: Ա՛յսպէս ասէ Տէր ամենակալ. Եթէ տկարանայցէ ինչ առաջի մնացորդաց ժողովրդեանդ այդորիկ յաւուրս յայսոսիկ. միթէ եւ առաջի՞ իմ տկարանայցէ, ասէ Տէր ամենակալ[10843]։
[10843] Այլք. Յաւուրս յայնոսիկ։
6 Այսպէս է ասում Ամենակալ Տէրը. «Եթէ այդ ժողովրդի մնացորդների համար այն օրերին դժուար որեւէ բան լինի, ապա մի՞թէ ինձ համար էլ պիտի դժուար լինի դա», - ասում է Ամենակալ Տէրը:
6 Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Եթէ այն օրերը այս ժողովուրդին մնացորդին աչքերուն ասիկա դժուար երեւնայ, միթէ իմ աչքերո՞ւս ալ դժուար պիտի երեւնայ’։
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6 Так говорит Господь Саваоф: если это в глазах оставшегося народа покажется дивным во дни сии, то неужели оно дивно и в Моих очах? говорит Господь Саваоф.
8:6 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty διότι διοτι because; that εἰ ει if; whether ἀδυνατήσει αδυνατεω impossible ἐνώπιον ενωπιος in the face; facing τῶν ο the καταλοίπων καταλοιπος left behind τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that μὴ μη not καὶ και and; even ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my ἀδυνατήσει αδυνατεω impossible λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty
8:6 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service כִּ֣י kˈî כִּי that יִפָּלֵ֗א yippālˈē פלא be miraculous בְּ bᵊ בְּ in עֵינֵי֙ ʕênˌê עַיִן eye שְׁאֵרִית֙ šᵊʔērîṯ שְׁאֵרִית rest הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this בַּ ba בְּ in † הַ the יָּמִ֖ים yyāmˌîm יֹום day הָ hā הַ the הֵ֑ם hˈēm הֵם they גַּם־ gam- גַּם even בְּ bᵊ בְּ in עֵינַי֙ ʕênˌay עַיִן eye יִפָּלֵ֔א yippālˈē פלא be miraculous נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service
8:6. haec dicit Dominus exercituum si difficile videbitur in oculis reliquiarum populi huius in diebus illis numquid in oculis meis difficile erit dicit Dominus exercituumThus saith the Lord of hosts: If it seem hard in the eyes of the remnant of this people in those days: shall it be hard in my eyes, saith the Lord of hosts?
6. Thus saith the LORD of hosts: If it be marvelous in the eyes of the remnant of this people in those days, should it also be marvelous in mine eyes? saith the LORD of hosts.
8:6. Thus saith the LORD of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the LORD of hosts.
8:6. Thus says the Lord of hosts: If it seems difficult in the eyes of the remnant of this people in those days, could it indeed be difficult in my eyes, says the Lord of hosts?
Thus saith the LORD of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the LORD of hosts:

8:6 Так говорит Господь Саваоф: если это в глазах оставшегося народа покажется дивным во дни сии, то неужели оно дивно и в Моих очах? говорит Господь Саваоф.
8:6
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
διότι διοτι because; that
εἰ ει if; whether
ἀδυνατήσει αδυνατεω impossible
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
καταλοίπων καταλοιπος left behind
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
μὴ μη not
καὶ και and; even
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
ἀδυνατήσει αδυνατεω impossible
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
8:6
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
כִּ֣י kˈî כִּי that
יִפָּלֵ֗א yippālˈē פלא be miraculous
בְּ bᵊ בְּ in
עֵינֵי֙ ʕênˌê עַיִן eye
שְׁאֵרִית֙ šᵊʔērîṯ שְׁאֵרִית rest
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
בַּ ba בְּ in
הַ the
יָּמִ֖ים yyāmˌîm יֹום day
הָ הַ the
הֵ֑ם hˈēm הֵם they
גַּם־ gam- גַּם even
בְּ bᵊ בְּ in
עֵינַי֙ ʕênˌay עַיִן eye
יִפָּלֵ֔א yippālˈē פלא be miraculous
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service
8:6. haec dicit Dominus exercituum si difficile videbitur in oculis reliquiarum populi huius in diebus illis numquid in oculis meis difficile erit dicit Dominus exercituum
Thus saith the Lord of hosts: If it seem hard in the eyes of the remnant of this people in those days: shall it be hard in my eyes, saith the Lord of hosts?
8:6. Thus saith the LORD of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the LORD of hosts.
8:6. Thus says the Lord of hosts: If it seems difficult in the eyes of the remnant of this people in those days, could it indeed be difficult in my eyes, says the Lord of hosts?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:6: If it be marvellous - You may think that this is impossible, considering your present low condition: but suppose it be impossible in your eyes, should it be so in mine! saith the Lord of hosts.
Albert Barnes: Notes on the Bible - 1834
8:6: If it should be marvelous in the eyes of the remnant of this people in those - (not these) days, shall it be marvelous in Mine eyes also? saith the Lord of hosts Man's anticipations, by reason of his imperfections and the chequered character of earthly things, are always disappointing. God's doings, by reason of His infinite greatness and goodness, are always beyond our anticipations, past all belief. It is their very greatness which staggers us. It is not then merely that the temporal promises seemed "too good to be true" (in our words) (Jerome), "in the eyes of the people who had come from the captivity, seeing that the city almost desolate, the ruins of the city-walls, the charred houses showed the doings of the Babylonians." It is in the day of the fulfillment, not of the anticipation, that they would seem marvelous in their eyes, as the Psalmist says, "This is the Lord's doing: and it is marvelous in our eyes" .
The temporal blessings which God would give were not so incredible. They were but the ordinary gifts of His Providence: they involved no change in their outward relations. His people were still to remain under their Persian masters, until their time too should come. It was matter of gladness and of God's Providence, that the walls of Jerusalem should be rebuilt: but not so marvelous, when it came to pass. The mysteries of the Gospel are a marvel even to the blessed angels. That fulfillment being yet future, so the people, in whose eyes that fulfillment should be marvelous, were future also. And this was to be a remnant still. It does not say, "this people which is a remnant," nor "this remnant of the people," that is, those who remained over out of the people who went into captivity, or this remnant, but "the remnant of this people," that is, those who should remain over of it, that is, of the people who were returned. It is the remnant of the larger whole, this people (see at Amo 1:8, vol. i. p. 247, n. 28, and on Hag 1:12, p. 305). It is still "the remnant according to the election of grace;" that election which obtained what all Israel sought, but, seeking wrongly, were blinded Rom 11:5-7.
Shall it be marvelous in Mine eyes also? - It is an indirect question in the way of exclamation . "It be marvelous in Mine eyes also," rejecting the thought, as alien from the nature of God, to whom "all things are possible, yea, what with men is impossible" Mat 19:26. As God says to Jeremiah, "Behold, I am, the Lord, the God of all flesh. Is there anything too hard for Me?" Jer 32:27. "For with God nothing shall be impossible" Luk 1:37. "The things which are impossible with men are possible with God" Luk 18:27. "For with God all things are possible." Mar 10:27 Cyril: "For He is the Lord of all powers, fulfilling by His will what exceedingly surpasseth nature, and efecting at once what seemeth Him good. The mystery of the Incarnation passeth all marvel and discourse, and no less the benefits redounding to us. For how is it not next to incredible, that the Word, Begotten of God, should be united with the flesh and be in the form of a servant, and endure the Cross and the insults and outrages of the Jews? Or how should one not admire above measure the issue of the dispensation, whereby sin was destroyed, death abolished, corruption expelled, and man, once a recreant slave, became resplendent with the grace of an adopted son?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: marvellous: or, hard, or difficult
should: Gen 18:14; Num 11:22, Num 11:23; Kg2 7:2; Jer 32:17, Jer 32:27; Luk 1:20, Luk 1:37, Luk 18:27; Rom 4:20, Rom 4:21, Rom 6:19-21
Carl Friedrich Keil and Franz Delitzsch
8:6
"Thus saith Jehovah of hosts, If it be marvellous in the eyes of the remnant of this nation in those days, will it also be marvellous in my eyes? is the saying of Jehovah of hosts." The second clause of this verse is to be taken as a question with a negative answer, גּם for הגם, as in 1Kings 22:7, and the meaning is the following: If this (what is promised in Zech 8:3-5) should appear marvellous, i.e., incredible, to the people in those days when it shall arrive, it will not on that account appear marvellous to Jehovah Himself, i.e., Jehovah will for all that cause what has been promised actually to occur. This contains an assurance not only of the greatness of the salvation set before them, but also of the certainty of its realization. "The remnant of the nation," as in Hag 1:12-14.
Geneva 1599
8:6 Thus saith the LORD of hosts; If it is (d) marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in my eyes? saith the LORD of hosts.
(d) He shows in what our faith consists, that is, to believe that God can perform that which he has promised, though it seem ever so impossible to man; (Gen 13:14; Rom 4:20).
John Gill
8:6 Thus saith the Lord of hosts,.... This is repeated for the same end as before; See Gill on Zech 8:4,
If it be marvellous in the eyes of the remnant of this people in these days; either in the then present days and time; and the sense is, if it should seem wonderful, incredible, and scarcely possible to the small number of the Jews in Judea, that all the great and good things before promised should be fulfilled; or in the times of the Gospel, when the remnant, according to the election of grace, would wonder at the marvellous loving kindness of the Lord, in doing each great things for his church and people:
should it also be marvellous in mine eyes? saith the Lord of hosts; no, not as if it was impossible to be done; it shall be done, as marvellous as it may seem to be. Aben Ezra understands these words, not as spoken by way of interrogation and admiration, but as an affirmation; that God would do that which was marvellous, and such as he had never done the like, even as follows:
John Wesley
8:6 Marvellous - These things may seem strange to this people.
Robert Jamieson, A. R. Fausset and David Brown
8:6 However impossible these things just promised by Me seem to you, they are not so with God. The "remnant" that had returned from the captivity, beholding the city desolate and the walls and houses in ruins, could hardly believe what God promised. The expression "remnant" glances at their ingratitude in rating so low God's power, though they had experienced it so "marvellously" displayed in their restoration. A great source of unbelief is, men "limit" God's power by their own (Ps 78:19-20, Ps 78:41).
these days--"of small things" (Zech 4:10), when such great things promised seemed incredible. MAURER, after JEROME, translates, "in those days"; that is, if the thing which I promised to do in those days, seems "marvellous," &c.
8:78:7: Ա՛յսպէս ասէ Տէր ամենակալ. Ահաւասիկ ես փրկեմ զժողովուրդ իմ յերկրէ արեւելից՝ եւ յերկրէ արեւմտից[10844]. [10844] Ոմանք. Ահաւադիկ ես փրկեմ։
7 Այսպէս է ասում Ամենակալ Տէրը. «Ահա ես պիտի փրկեմ իմ ժողովրդին արեւելեան երկրից եւ արեւմտեան երկրից,
7 Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Ահա իմ ժողովուրդս արեւելեան երկրէն ու արեւմտեան երկրէն պիտի փրկեմ
Այսպէս ասէ Տէր ամենակալ. Ահաւասիկ ես փրկեմ զժողովուրդ իմ յերկրէ արեւելից եւ յերկրէ արեւմտից:

8:7: Ա՛յսպէս ասէ Տէր ամենակալ. Ահաւասիկ ես փրկեմ զժողովուրդ իմ յերկրէ արեւելից՝ եւ յերկրէ արեւմտից[10844].
[10844] Ոմանք. Ահաւադիկ ես փրկեմ։
7 Այսպէս է ասում Ամենակալ Տէրը. «Ահա ես պիտի փրկեմ իմ ժողովրդին արեւելեան երկրից եւ արեւմտեան երկրից,
7 Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Ահա իմ ժողովուրդս արեւելեան երկրէն ու արեւմտեան երկրէն պիտի փրկեմ
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7 Так говорит Господь Саваоф: вот, Я спасу народ Мой из страны востока и из страны захождения солнца;
8:7 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἀνασῴζω ανασωζω the λαόν λαος populace; population μου μου of me; mine ἀπὸ απο from; away γῆς γη earth; land ἀνατολῶν ανατολη springing up; east καὶ και and; even ἀπὸ απο from; away γῆς γη earth; land δυσμῶν δυσμη sunset; west
8:7 כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הִנְנִ֥י hinnˌî הִנֵּה behold מֹושִׁ֛יעַ môšˈîₐʕ ישׁע help אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֖י ʕammˌî עַם people מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִזְרָ֑ח mizrˈāḥ מִזְרָח sunrise וּ û וְ and מֵ mē מִן from אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth מְבֹ֥וא mᵊvˌô מָבֹוא entrance הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
8:7. haec dicit Dominus exercituum ecce ego salvabo populum meum de terra orientis et de terra occasus solisThus saith the Lord of hosts: Behold I will save my people from the land of the east, and from the land of the going down of the sun.
7. Thus saith the LORD of hosts: Behold, I will save my people from the east country, and from the west country:
8:7. Thus saith the LORD of hosts; Behold, I will save my people from the east country, and from the west country;
8:7. Thus says the Lord of hosts: Behold, I will save my people from the land of the East, and from the land of the setting of the sun.
Thus saith the LORD of hosts; Behold, I will save my people from the east country, and from the west country:

8:7 Так говорит Господь Саваоф: вот, Я спасу народ Мой из страны востока и из страны захождения солнца;
8:7
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἀνασῴζω ανασωζω the
λαόν λαος populace; population
μου μου of me; mine
ἀπὸ απο from; away
γῆς γη earth; land
ἀνατολῶν ανατολη springing up; east
καὶ και and; even
ἀπὸ απο from; away
γῆς γη earth; land
δυσμῶν δυσμη sunset; west
8:7
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
הִנְנִ֥י hinnˌî הִנֵּה behold
מֹושִׁ֛יעַ môšˈîₐʕ ישׁע help
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֖י ʕammˌî עַם people
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִזְרָ֑ח mizrˈāḥ מִזְרָח sunrise
וּ û וְ and
מֵ מִן from
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
מְבֹ֥וא mᵊvˌô מָבֹוא entrance
הַ ha הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
8:7. haec dicit Dominus exercituum ecce ego salvabo populum meum de terra orientis et de terra occasus solis
Thus saith the Lord of hosts: Behold I will save my people from the land of the east, and from the land of the going down of the sun.
8:7. Thus saith the LORD of hosts; Behold, I will save my people from the east country, and from the west country;
8:7. Thus says the Lord of hosts: Behold, I will save my people from the land of the East, and from the land of the setting of the sun.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7:-8. Милосердие Божие прострется не на тех только, которые уже находятся в Иерусалиме, но и на рассеянных по всем странам земли. Они получат возможность возвратиться в Иерусалим из всех стран от востока до запада и будут опять народом Божиим. Ст. 7:-8: служат пояснением предыдущего: собрание отовсюду рассеянных сынов Израиля увеличит население опустевшего со времени плена Иерусалима, и он будет полон обитателями всех возрастов.
Adam Clarke: Commentary on the Bible - 1831
8:7: I will save my people from the east country, and from the west - From every land in which any of them may be found. But these promises principally regard the Christian Church, or the bringing in the Jews with the fullness of the Gentiles.
Albert Barnes: Notes on the Bible - 1834
8:7: I will save My people from the East country and from the West country - Dionysius: "that is, the whole world; for Israel had been scattered in every part of the world." God had said to Israel, "I will bring thy seed from the east and gather thee from the west; I will say to the north, Give up, and to the south, Keep not back" Isa 43:5-6. The two tribes had been carried to Babylon and had been dispersed, or had been allowed to migrate to the various provinces of the Babylonian or Persian empire. But these were in the East, though commonly called the north, because they invaded Israel from the north. Those who had migrated to Egypt were in the south. As yet none were in the West. The dispersion, as well as the gathering, was still future. When our Lord came, they had migrated westward. Greece, Italy, Asia minor, were full of them; and from all they were gathered. All Paul's Epistles written to named Churches, were written to Churches formed from converts in the West. In all these countries God would gather His one people, His Church, not of "the Jews only, but also of the Gentiles" Rom 9:24, grafted into them, as our Lord said, "I say unto you, that many shall come from the east and from the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom (the unbelieving Jews, who were not the remnant) shall be cast out into outer darkness" Mat 8:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: I: Psa 107:2, Psa 107:3; Isa 11:11-16, Isa 27:12, Isa 27:13, Isa 43:5, Isa 43:6, Isa 49:12, Isa 59:19, Isa 66:19, Isa 66:20; Jer 31:8; Eze 37:19-25; Hos 11:10, Hos 11:11; Amo 9:14, Amo 9:15; Mal 1:11; Rom 11:25-27
west country: Heb. country of the going down of the sun, Psa 50:1, Psa 113:3
Carl Friedrich Keil and Franz Delitzsch
8:7
Zech 8:7. "Thus saith Jehovah of hosts, Behold, I save my people out of the land of the rising and out of the land of the setting of the sun. Zech 8:8. And I bring them hither, and they will dwell in the midst of Jerusalem, and will be my people, and I shall be their God, in truth and righteousness." The deliverance of the people of God out of the heathen lands did indeed commence with the return of a body of exiles from Babylon under the guidance of Zerubbabel, but their deliverance out of all the countries of the earth is still in the future. Instead of all countries, the land of the rising (the east) and the land of the setting (the west) are individualized (cf. Ps 50:1; Ps 113:3; Is 59:19; Mal 1:11). This deliverance is first effected through the Messiah. This is indisputably evident from the words, "I bring them to Jerusalem," by which of course we cannot understand the earthly Jerusalem, since that would not furnish space enough for the Jews scattered throughout all the world, but the open and enlarged Jerusalem mentioned in Zech 2:8, i.e., the Messianic kingdom of God. Then will those who have been gathered together out of all the countries of the earth become in truth God's nation. Israel was the nation of Jehovah, and Jehovah was also Israel's God from the time of the establishment of the old covenant at Sinai (Exodus 24). This relation is to be restored in the future, "in truth and righteousness." This is the new feature by which the future is to be distinguished from the present and the past. The words "in truth and righteousness" belong to the two clauses, "they shall be" and "I will be." For the fact itself, compare Hos 2:21-22; and for the expression, Is 48:1 and 3Kings 3:6.
John Gill
8:7 Thus saith the Lord of hosts, Behold,.... As being something wonderful, of great importance, and deserving attention:
I will save my people from the east country, and from the west country; this can not be understood of bringing those Jews that remained in Babylon, and other places, to their own land, for Babylon lay north of Judea; see Zech 6:6, and as yet there were no Jews in the western part of the world; but now they are chiefly in the east and west, from whence they will be gathered at the time of their general conversion; though this may refer to the times of the apostles of Christ, and to their ministry in the several parts of the world, who went forth, east, west, north, and south, and were the means and instruments of saving the Lord's people, both Jews and Gentiles, wherever they came, from the rising of the sun, to the setting of the same; see Mal 1:11.
John Wesley
8:7 The east - country - Persia and Media, which lay east from Jerusalem, and were now masters of Babylon.
Robert Jamieson, A. R. Fausset and David Brown
8:7 save my people from . . . east . . . west--that is, from every region (compare Ps 50:1; the "West" is literally, "the going down of the sun") to which they are scattered; they are now found especially in countries west of Jerusalem. The dispersion under Nebuchadnezzar was only to the east, namely, to Babylonia. The restoration, including a spiritual return to God (Zech 8:8), here foretold, must therefore be still future (Is 11:11-12; Is 43:5-6; Ezek 37:21; Amos 9:14-15; also Zech 13:9; Jer 30:22; Jer 31:1, Jer 31:33).
8:88:8: եւ ածից զնոսա՝ եւ բնակեցուցից ՚ի մէջ Երուսաղեմի. եւ եղիցին ինձ ժողովուրդ, եւ ես եղէց նոցա Աստուած ճշմարտութեամբ՝ եւ արդարութեամբ[10845]։ [10845] Ոմանք. Եւ եղիցի ինձ։
8 Պիտի բերեմ նրանց եւ բնակեցնեմ Երուսաղէմում, նրանք ինձ համար ժողովուրդ պիտի լինեն, իսկ ես նրանց համար՝ Աստուած ճշմարտութեամբ եւ արդարութեամբ»:
8 Եւ զանոնք պիտի բերեմ, որ Երուսաղէմի մէջ բնակին։ Անոնք ինծի ժողովուրդ պիտի ըլլան, ես ալ ճշմարտութեամբ ու արդարութեամբ անոնց Աստուած պիտի ըլլամ’։
եւ ածից զնոսա եւ բնակեցուցից ի մէջ Երուսաղեմի, եւ եղիցին ինձ ժողովուրդ, եւ ես եղէց նոցա Աստուած ճշմարտութեամբ եւ արդարութեամբ:

8:8: եւ ածից զնոսա՝ եւ բնակեցուցից ՚ի մէջ Երուսաղեմի. եւ եղիցին ինձ ժողովուրդ, եւ ես եղէց նոցա Աստուած ճշմարտութեամբ՝ եւ արդարութեամբ[10845]։
[10845] Ոմանք. Եւ եղիցի ինձ։
8 Պիտի բերեմ նրանց եւ բնակեցնեմ Երուսաղէմում, նրանք ինձ համար ժողովուրդ պիտի լինեն, իսկ ես նրանց համար՝ Աստուած ճշմարտութեամբ եւ արդարութեամբ»:
8 Եւ զանոնք պիտի բերեմ, որ Երուսաղէմի մէջ բնակին։ Անոնք ինծի ժողովուրդ պիտի ըլլան, ես ալ ճշմարտութեամբ ու արդարութեամբ անոնց Աստուած պիտի ըլլամ’։
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8 и приведу их, и будут они жить в Иерусалиме, и будут Моим народом, и Я буду их Богом, в истине и правде.
8:8 καὶ και and; even εἰσάξω εισαγω lead in; bring in αὐτοὺς αυτος he; him καὶ και and; even κατασκηνώσω κατασκηνοω nest; camp ἐν εν in μέσῳ μεσος in the midst; in the middle Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἔσονταί ειμι be μοι μοι me εἰς εις into; for λαόν λαος populace; population καὶ και and; even ἐγὼ εγω I ἔσομαι ειμι be αὐτοῖς αυτος he; him εἰς εις into; for θεὸν θεος God ἐν εν in ἀληθείᾳ αληθεια truth καὶ και and; even ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing
8:8 וְ wᵊ וְ and הֵבֵאתִ֣י hēvēṯˈî בוא come אֹתָ֔ם ʔōṯˈām אֵת [object marker] וְ wᵊ וְ and שָׁכְנ֖וּ šāḵᵊnˌû שׁכן dwell בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and הָיוּ־ hāyû- היה be לִ֣י lˈî לְ to לְ lᵊ לְ to עָ֗ם ʕˈām עַם people וַֽ wˈa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i אֶהְיֶ֤ה ʔehyˈeh היה be לָהֶם֙ lāhˌem לְ to לֵֽ lˈē לְ to אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s) בֶּ be בְּ in אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness וּ û וְ and בִ vi בְּ in צְדָקָֽה׃ ס ṣᵊḏāqˈā . s צְדָקָה justice
8:8. et adducam eos et habitabunt in medio Hierusalem et erunt mihi in populum et ego ero eis in Deum in veritate et iustitiaAnd I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God in truth and in justice.
8. and I will bring them, and they shall dwell in the midst of Jerusalem; and they shall be my people, and I will be their God, in truth and in righteousness.
8:8. And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.
8:8. And I will lead them, and they will dwell in the midst of Jerusalem. And they will be my people, and I will be their God, in truth and in justice.
And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness:

8:8 и приведу их, и будут они жить в Иерусалиме, и будут Моим народом, и Я буду их Богом, в истине и правде.
8:8
καὶ και and; even
εἰσάξω εισαγω lead in; bring in
αὐτοὺς αυτος he; him
καὶ και and; even
κατασκηνώσω κατασκηνοω nest; camp
ἐν εν in
μέσῳ μεσος in the midst; in the middle
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἔσονταί ειμι be
μοι μοι me
εἰς εις into; for
λαόν λαος populace; population
καὶ και and; even
ἐγὼ εγω I
ἔσομαι ειμι be
αὐτοῖς αυτος he; him
εἰς εις into; for
θεὸν θεος God
ἐν εν in
ἀληθείᾳ αληθεια truth
καὶ και and; even
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
8:8
וְ wᵊ וְ and
הֵבֵאתִ֣י hēvēṯˈî בוא come
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
וְ wᵊ וְ and
שָׁכְנ֖וּ šāḵᵊnˌû שׁכן dwell
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
הָיוּ־ hāyû- היה be
לִ֣י lˈî לְ to
לְ lᵊ לְ to
עָ֗ם ʕˈām עַם people
וַֽ wˈa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
אֶהְיֶ֤ה ʔehyˈeh היה be
לָהֶם֙ lāhˌem לְ to
לֵֽ lˈē לְ to
אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s)
בֶּ be בְּ in
אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness
וּ û וְ and
בִ vi בְּ in
צְדָקָֽה׃ ס ṣᵊḏāqˈā . s צְדָקָה justice
8:8. et adducam eos et habitabunt in medio Hierusalem et erunt mihi in populum et ego ero eis in Deum in veritate et iustitia
And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God in truth and in justice.
8:8. And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.
8:8. And I will lead them, and they will dwell in the midst of Jerusalem. And they will be my people, and I will be their God, in truth and in justice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:8: They shall dwell in the midst of Jerusalem - Not the literal Jerusalem; for this would not contain the Jews from all quarters of the world, whom, as they multiplied, the whole land could not contain; but the promised Jerusalem, the Jerusalem, which "should be inhabited as towns without walls," to which the Lord should be a wall of fire round about.
And they shall be My people - He promises this as to those who were already His people; "I will save My people - and will bring them, and they shall dwell - and they shall be My people." And this they were to be in a new way, by conversion of heart, as Jeremiah says, "I will give them an heart to know Me, that I am the Lord, and they shall be My people, and I will be their God: for they shall return unto Me with their whole heart" (Jer 24:7; add Jer 30:22), and, "This shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put My law in their inward parts, and will write it in their hearts; and will be their God, and they shall be My people" Jer 31:33.
Osorius: "The circuit of one city will not contain so great a multitude. But one confession of faith, one conspiration of sanctity, one communion of religion and righteousness, can easily enfold all born of the holy fathers, united to them in faith and piety. And God is specially called the God of all these. For He specially consults for these, loads them with benefits, fences them in with most strong protection, illumines them with His light, crowns them, when confirmed in the image of His beauty, with glory immortal and divine."
In truth and in righteousness - This too is on account of their former relation to God. Isaiah had upbraided them for a worship of God, "not in truth and righteousness" Isa 48:1. Jeremiah had said, "Thou shalt swear, the Lord liveth, in truth, in judgment, and in righteousness" Jer 4:2. God should be their God in truth and righteousness; Ribera: "truth in fulfilling His promises; righteousness in rewarding every man according to his works."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: and they shall dwell: Jer 3:17, Jer 3:18, Jer 23:8, Jer 32:41; Eze 37:25; Joe 3:20; Amo 9:14, Amo 9:15; Oba 1:17-21; Zep 3:14-20
they shall be my: Zac 13:9; Lev 26:12; Jer 4:2, Jer 30:22, Jer 31:1, Jer 31:33, Jer 32:38, Jer 32:39; Eze 11:20, Eze 36:28; Eze 37:27; Hos 2:19-23; Co2 6:16-18; Rev 21:3, Rev 21:7
in truth: Jer 4:2
Geneva 1599
8:8 And I will bring them, and they shall (e) dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.
(e) So that their return will not be in vain: for God will accomplish his promise, and their prosperity will be sure and stable.
John Gill
8:8 And l will bring them,.... To Zion, into the church of God, the Gospel fold, where Christ has engaged to bring his other sheep, that there may be one fold for Jew and Gentile, Jer 3:14 Jn 10:16,
and they shall dwell in the midst of Jerusalem: the Gospel church; and be no more foreigners and strangers, but of the household of God, enjoying all the immunities and privileges of the Jerusalem that is above, the mother of us all:
and they shall be my people; appear to be so by effectual calling; which makes those manifest to be the people of God, to be in the covenant of his grace, who before were not known to be so, either by themselves or others, 1Pet 2:10,
and I will be their God, in truth, and in righteousness; according to the covenant of his grace, which will now in a very open manner be truly and faithfully fulfilled; and they, in consequence of the grace bestowed on them, will worship God in sincerity and truth, being justified by the righteousness of Christ, and so will have no dependence on their own for their acceptance with God; see Hos 2:19.
John Wesley
8:8 In truth and in righteousness - This signifies both God's part, and their part; on God's part truth, on their's righteousness, obedience to God's righteous law.
Robert Jamieson, A. R. Fausset and David Brown
8:8 in truth--in good faith, both on their side and Mine: God being faithful to His everlasting covenant and enabling them by His Spirit to be faithful to Him.
8:98:9: Ա՛յսպէս ասէ Տէր ամենակալ. Զօրասցի՛ն ձեռք ձեր որ լսէքդ յաւուրս յայսոսիկ զբանս զայս ՚ի բերանոց մարգարէիցն, յօրէ յորմէ արկէք հիմն տան Տեառն ամենակալի. եւ տաճարս յորմէ հետէ շինեցաւ[10846]։ [10846] Ոմանք. Յաւուրս յայսոսիկ ՚ի բերանոյ մարգարէից։
9 Այսպէս է ասում Ամենակալ Տէրը. «Ձեր ձեռքերը պիտի զօրանան, դուք, որ այժմ լսում էք մարգարէների այս խօսքերը այն օրից ի վեր, երբ նրանք եղել են Ամենակալ Տիրոջ տանը՝ նրա տաճարի հիմնարկէքը կատարելու եւ ապա այն կառուցելու ժամանակ:
9 Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Ձեր ձեռքերը թող ուժովնան, ո՛վ դուք, որ այս օրերս կը լսէք այս խօսքերը այն մարգարէներուն բերնէն, որոնք զօրքերու Տէրոջը տանը հիմնարկութեան ու տաճարին նորոգութեան օրը խօսեցան։
Այսպէս ասէ Տէր ամենակալ. Զօրասցին ձեռք ձեր որ լսէքդ յաւուրս յայսոսիկ զբանս զայս ի բերանոյ մարգարէիցն, յօրէ յորմէ արկէք հիմն տան Տեառն ամենակալի, եւ տաճարս յորմէ հետէ շինեցաւ:

8:9: Ա՛յսպէս ասէ Տէր ամենակալ. Զօրասցի՛ն ձեռք ձեր որ լսէքդ յաւուրս յայսոսիկ զբանս զայս ՚ի բերանոց մարգարէիցն, յօրէ յորմէ արկէք հիմն տան Տեառն ամենակալի. եւ տաճարս յորմէ հետէ շինեցաւ[10846]։
[10846] Ոմանք. Յաւուրս յայսոսիկ ՚ի բերանոյ մարգարէից։
9 Այսպէս է ասում Ամենակալ Տէրը. «Ձեր ձեռքերը պիտի զօրանան, դուք, որ այժմ լսում էք մարգարէների այս խօսքերը այն օրից ի վեր, երբ նրանք եղել են Ամենակալ Տիրոջ տանը՝ նրա տաճարի հիմնարկէքը կատարելու եւ ապա այն կառուցելու ժամանակ:
9 Զօրքերու Տէրը այսպէս կ’ըսէ. ‘Ձեր ձեռքերը թող ուժովնան, ո՛վ դուք, որ այս օրերս կը լսէք այս խօսքերը այն մարգարէներուն բերնէն, որոնք զօրքերու Տէրոջը տանը հիմնարկութեան ու տաճարին նորոգութեան օրը խօսեցան։
zohrab-1805▾ eastern-1994▾ western am▾
8:98:9 Так говорит Господь Саваоф: укрепите руки ваши вы, слышащие ныне слова сии из уст пророков, бывших при основании дома Господа Саваофа, для создания храма.
8:9 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty κατισχυέτωσαν κατισχυω force down; prevail αἱ ο the χεῖρες χειρ hand ὑμῶν υμων your τῶν ο the ἀκουόντων ακουω hear ἐν εν in ταῖς ο the ἡμέραις ημερα day ταύταις ουτος this; he τοὺς ο the λόγους λογος word; log τούτους ουτος this; he ἐκ εκ from; out of στόματος στομα mouth; edge τῶν ο the προφητῶν προφητης prophet ἀφ᾿ απο from; away ἧς ος who; what ἡμέρας ημερα day τεθεμελίωται θεμελιοω found ὁ ο the οἶκος οικος home; household κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty καὶ και and; even ὁ ο the ναὸς ναος sanctuary ἀφ᾿ απο from; away οὗ ος who; what ᾠκοδόμηται οικοδομεω build
8:9 כֹּֽה־ kˈō- כֹּה thus אָמַר֮ ʔāmar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֒ ṣᵊvāʔôṯ צָבָא service תֶּחֱזַ֣קְנָה teḥᵉzˈaqnā חזק be strong יְדֵיכֶ֔ם yᵊḏêḵˈem יָד hand הַ ha הַ the שֹּֽׁמְעִים֙ ššˈōmᵊʕîm שׁמע hear בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these אֵ֖ת ʔˌēṯ אֵת [object marker] הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these מִ mi מִן from פִּי֙ ppˌî פֶּה mouth הַ ha הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in יֹ֞ום yˈôm יֹום day יֻסַּ֨ד yussˌaḏ יסד found בֵּית־ bêṯ- בַּיִת house יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service הַ ha הַ the הֵיכָ֖ל hêḵˌāl הֵיכָל palace לְ lᵊ לְ to הִבָּנֹֽות׃ hibbānˈôṯ בנה build
8:9. haec dicit Dominus exercituum confortentur manus vestrae qui auditis in diebus his sermones istos per os prophetarum in die qua fundata est domus Domini exercituum ut templum aedificareturThus saith the Lord of hosts: Let your hands be strengthened, you that hear in these days these words by the mouth of the prophets, in the day that the house of the Lord of hosts was founded, that the temple might be built.
9. Thus saith the LORD of hosts, Let your hands be strong, ye that hear in these days these words from the mouth of the prophets, which were in the day that the foundation of the house of the LORD of hosts was laid, even the temple, that it might be built.
8:9. Thus saith the LORD of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which [were] in the day [that] the foundation of the house of the LORD of hosts was laid, that the temple might be built.
8:9. Thus says the Lord of hosts: Let your hands be strengthened, you who, in those days, are listening to these words by the mouth of the prophets, in the day that the house of the Lord of hosts has been founded, so that the temple may be built.
Thus saith the LORD of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which [were] in the day [that] the foundation of the house of the LORD of hosts was laid, that the temple might be built:

8:9 Так говорит Господь Саваоф: укрепите руки ваши вы, слышащие ныне слова сии из уст пророков, бывших при основании дома Господа Саваофа, для создания храма.
8:9
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
κατισχυέτωσαν κατισχυω force down; prevail
αἱ ο the
χεῖρες χειρ hand
ὑμῶν υμων your
τῶν ο the
ἀκουόντων ακουω hear
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ταύταις ουτος this; he
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
ἐκ εκ from; out of
στόματος στομα mouth; edge
τῶν ο the
προφητῶν προφητης prophet
ἀφ᾿ απο from; away
ἧς ος who; what
ἡμέρας ημερα day
τεθεμελίωται θεμελιοω found
ο the
οἶκος οικος home; household
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
καὶ και and; even
ο the
ναὸς ναος sanctuary
ἀφ᾿ απο from; away
οὗ ος who; what
ᾠκοδόμηται οικοδομεω build
8:9
כֹּֽה־ kˈō- כֹּה thus
אָמַר֮ ʔāmar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֒ ṣᵊvāʔôṯ צָבָא service
תֶּחֱזַ֣קְנָה teḥᵉzˈaqnā חזק be strong
יְדֵיכֶ֔ם yᵊḏêḵˈem יָד hand
הַ ha הַ the
שֹּֽׁמְעִים֙ ššˈōmᵊʕîm שׁמע hear
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
אֵ֖ת ʔˌēṯ אֵת [object marker]
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
מִ mi מִן from
פִּי֙ ppˌî פֶּה mouth
הַ ha הַ the
נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet
אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
יֹ֞ום yˈôm יֹום day
יֻסַּ֨ד yussˌaḏ יסד found
בֵּית־ bêṯ- בַּיִת house
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service
הַ ha הַ the
הֵיכָ֖ל hêḵˌāl הֵיכָל palace
לְ lᵊ לְ to
הִבָּנֹֽות׃ hibbānˈôṯ בנה build
8:9. haec dicit Dominus exercituum confortentur manus vestrae qui auditis in diebus his sermones istos per os prophetarum in die qua fundata est domus Domini exercituum ut templum aedificaretur
Thus saith the Lord of hosts: Let your hands be strengthened, you that hear in these days these words by the mouth of the prophets, in the day that the house of the Lord of hosts was founded, that the temple might be built.
8:9. Thus saith the LORD of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which [were] in the day [that] the foundation of the house of the LORD of hosts was laid, that the temple might be built.
8:9. Thus says the Lord of hosts: Let your hands be strengthened, you who, in those days, are listening to these words by the mouth of the prophets, in the day that the house of the Lord of hosts has been founded, so that the temple may be built.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. В успешном окончании начатого предприятия нельзя и сомневаться, потому что проповедь раздается из уст пророков, бывших при основании храма: часть их предречений уже осуществилась; можно вполне надеяться на то, что и все предсказываемое ими не останется без исполнения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Thus saith the LORD of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the LORD of hosts was laid, that the temple might be built. 10 For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. 11 But now I will not be unto the residue of this people as in the former days, saith the LORD of hosts. 12 For the seed shall be prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to possess all these things. 13 And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, but let your hands be strong. 14 For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not: 15 So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not. 16 These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates: 17 And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the LORD.
God, by the prophet, here gives further assurances of the mercy he had in store for Judah and Jerusalem. Here is line upon line for their comfort, as before there was for their conviction. These verses contain strong encouragements with reference to the difficulties they now laboured under. And we may observe,
I. Who they were to whom these encouragements did belong--to those who, in obedience to the call of God by his prophets, applied in good earnest to the building of the temple (v. 9): "Let your hands be strong, that are busy at work for God, you that hear in these days these words by the mouth of the prophets, and are not disobedient to them as your fathers were, in the former days, to the words of those prophets that were sent to them. You may take the comfort of the promises, and shall have the benefit of them, who have obeyed the precepts given you in the day that the foundation of the house of the Lord was laid, when you were told that, having begun with it, you must go on, that the temple might be built; God told you that you must go on with it, and you have laboured hard at it for some time, in obedience to the heavenly vision. Now you are those whose hands must be strengthened and whose hearts must be comforted, with these precious promises; to you is the word of this consolation sent." Note, Those, and those only, that are employed for God, may expect to be encouraged by him; those who lay their hands to the plough of duty shall have them strengthened with the promises of mercy; and those who avoid their fathers' faults, not only cut off the entail of the curse, but have it turned into a blessing.
II. What the discouragements were which they had hitherto laboured under, v. 10. These are mentioned as a foil to the blessings God was now about to bestow upon them, to make them appear the more strange, to the glory of God, and the more sweet, to their comfort. The truth was the times had long been very bad, and the calamities and difficulties of them were many and great. 1. Trade was dead; there was nothing to be done and therefore nothing to be got. Before these days of reformation began there was no hire for man, nor any hire for beasts. The fruits of the earth (though it had long lain fallow, and therefore, one would think, should have been the more fertile) were thin and poor, so that the husbandman had no occasion to hire harvest people to reap his corn, nor teams to carry it home, for he could be scarcely said to have any. Merchants had no goods to import or export, so that they needed not to hire either men or beasts; hence the poor people, who lived by their labour, had no way of getting bread for themselves and their families. 2. Travelling was dangerous, so that all commerce both by sea and land was cut off; nay, none durst stir abroad so much as to visit their friends, for their was no peace to him that went out, or came in, because of the affliction. The Samaritans, and Ammonites, and their other evil neighbours, made inroads upon them in small parties, and seized all they could lay their hands on; the roads were infested with highwaymen, and both city and country with housebreakers; so that neither men's persons nor their goods were safe at home or abroad. 3. There was no such thing as friendship or good neighbourship among them: I set all men every one against his neighbour. In this there was a great deal of sin, for these wars and fightings came from men's lust, and this God was not the author of; but there was in it a great deal of misery also, and so God was in it a just avenger of their disobedience to him; because they were of an evil spirit towards him, a spirit of contradiction to his laws, God sent among them an evil spirit, to make them vexatious one to another. Those that throw off the love of God forfeit the comfort of brotherly love.
III. What encouragement they shall now have to proceed in the good work they are about, and to hope that it shall yet be well with them: "Thus and thus you have been harassed and afflicted, but now God will change his way towards you, v. 11. Now that you return to your duty God will comfort you according to the time that he has afflicted you; the ebbing tide shall flow again." 1. God will not proceed in his controversy with them; I will not be to them as in the former days. Note, It is with us well or ill according as God is to us; for every creature is that to us which he makes it to be. And, if we walk not contrary to God as in the former days, he will not walk contrary to us as in the former days; for it is only with the froward that he will wrestle. 2. They shall have great plenty and abundance of all goods things (v. 12): The seed sown shall be prosperous, and yield a great increase; the vine shall give her fruit, which makes glad the heart, and the ground its products, which strengthen the heart; they shall have all they can desire, not only for necessity, but for ornament and delight. The heavens shall give their dew, without which the earth would not yield her increase, which is a constant intimation to us of the beneficence of the God of heaven to men on earth and of their dependence on him. It is said of a sweeping rain that it leaves no food (Prov. xxviii. 3); but here the gentle dew waters the earth, that it may give seed to the sower and bread to the eater. And thus God will cause the remnant of this people to possess all these things. They are but a remnant, a residue, very few, one would think scarcely worth looking after; but, now that they are at work for God, he will take care that they shall want nothing which is fit for them. This confirms what the prophet's colleague had said, a little before (Hag. ii. 16, 19), From this day will I bless you. Note, God's people, that serve him faithfully, have great possessions. "All is yours, for you are Christ's." 3. They shall recover their credit among their neighbours (v. 13): You were a curse among the heathen. Every one censured and condemned them, spoke ill of them, and wished ill to them, upon the account of the great disgrace that they were under; some think that they were made a form of execration, so that if a man would load his enemy with the heaviest curse he would say, God make thee like a Jew! "But now, I will save you, and you shall be a blessing. Your restoration shall be as much taken notice of to your honour as ever your desolation and dispersion were to your reproach; you shall be applauded and admired as much as ever you were vilified and run down, shall be courted and caressed as much as ever you were slighted and abandoned." Most men smile or frown upon their neighbours according as Providence smiles or frowns upon them; but those whom God plainly blesses as his own, shows favour to and puts honour upon, we ought also to respect and be kind to. The blessed of the Lord are the blessing of the land, and should be so accounted by us. This is here promised to the house both of Israel and Judah; for many of the ten tribes returned out of captivity with the two tribes, and shared with them in those blessings; and, it is probable, besides what came at first, many, very many, flocked to them afterwards, when they saw their affairs take this turn. 4. God himself will determine to do them good, v. 14, 15. All their comforts take rise from the thoughts of the love that God had towards them, Jer. xxix. 11. Compare these promises with the former threatenings. (1.) When they provoked him to anger with their sins, he said that he would punish them, and so he did; it was his declared purpose to bring destroying judgments upon them, and, because they repented not of their rebellions against him, he repented not of his threatenings against them, but let the sentence of the law take its course. Note, God's punishing sinners is never a sudden and hasty resolve, but is always the product of thought, and there is a counsel in that part of the will of God. If the sinner turn not, God will not turn. (2.) Now that they pleased him with their services; he said that he would do them good; and will he not be as true to his promises as he was to his threatenings? No doubt he will: "So again have I thought to do well to Jerusalem in those days, when you begin to hearken to the voice of God speaking to you by his prophets; and these thoughts also shall be performed."
IV. The use they are to make of these encouragements.
1. Let them take the comfort which these promises give to them: Fear you not (v. 15); let your hands be strong (v. 9); and both together (v. 13), Fear not, but let your hands be strong. (1.) The difficulties they met with in their work must not drive them from it, nor make them go on heavily in it, for the issue would be good and the reward great. Let this therefore animate them to proceed with vigour and cheerfulness. (2.) The dangers they were exposed to from their enemies must not terrify them; those that have God for them, engaged to do them good, need not fear what man can do against them.
2. Let them do the duty which those promises call for from them, v. 16, 17. The very same duties which the former prophets pressed upon their fathers from the consideration of the wrath threatened (ch. vii. 9, 10) this prophet presses upon them from the consideration of the mercy promised: "Leave it to God, to perform for you what he has promised, in his own way and time, but upon condition that you make conscience of your duty. These are the things then that you shall do; this is your part of the covenant; these are the articles which you are to perform, fulfil, and keep, that you may not put a bar in your own door and stop the current of God's favours." (1.) "You must never tell a lie, but always speak as you think, and as the matter is, to the best of your knowledge: Speak you every man the truth to his neighbour, both in bargains and in common converse; dread every word that looks like a lie." This precept the apostle quotes (Eph. iv. 25), and backs it with this reason, We are members one of another. (2.) Those that are entrusted with the administration of public justice must see to it, not only that none be wronged by it, but that those who are wronged be righted by it: Execute the judgment of truth and peace in your gates. Let the judges that sit in the gates in all their judicial proceedings have regard both to truth and to peace; let them take care to do justice, to accommodate differences, and to prevent vexatious suits. It must be a judgment of truth in order to peace, and making those friends that were at variance, and a judgment of peace as far as is consistent with truth, and no further. (3.) No man must bear malice against his neighbour upon any account; this is the same with what we had ch. vii. 10. We must not only keep our hands from doing evil, but we must watch over our hearts, that they imagine not any evil against our neighbour, Prov. iii. 29. Injury and mischief must be crushed in the thought, in the embryo. (4.) Great reverence must be had for an oath, and conscience made of it: "Never take a false oath, nay, love no false oath; that is, hate it, dread it, keep at a distance from it. Love not to impose oaths upon others, lest they swear falsely; love not that any should take a false oath for your benefit, and forswear themselves to do you a kindness." A very good reason is annexed against all these corrupt and wicked practices: "For all these are things that I hate, and therefore you must hate them if you expect to have God your friend." These things here forbidden are all of them found among the seven things which the Lord hates, Prov. vi. 16-19. Note, We must forbear sin, not only because God is angry at it, and therefore it is dangerous to us, but because he hates it, and therefore it ill becomes us and is a very ungrateful thing.
Adam Clarke: Commentary on the Bible - 1831
8:9: By the mouth of the prophets - The day or time of the foundation was about two years before, as this discourse of the prophet was in the fourth year of Darius. After this God raised up prophets among them.
Albert Barnes: Notes on the Bible - 1834
8:9: Let your hands be strong - The fulfillment of God's former promises are the earnest of the future; His former providences, of those to come. Having then those great promises for the time to come, they were to be earnest in whatever meantime God gave them to do. He speaks to them, "as hearing in these days," that is, that fourth year of Darius in which they apparently were, "these words from the mouth of the prophets, which were in the day when the foundation of the house of the Lord was laid, the temple, that it might be built." Haggai was now gone to his rest. His voice had been silent for two years. But his words lived on. The fulfillment of what the prophets had then spoken in God's Name, was a ground, why their hands should be strong, now and thereafter, for every work which God gave or should give them to do. Ribera: "Some things are said to Jerusalem, that is, to the Jews, which belong to them only; some relate to what is common to them and the other members of the Church, that is, these who are called from the Gentiles. Now he speaks to the Jews, but not so as to seem to forget what he had said before. He would say, Ye who hear the words, which in those days when the temple was founded, Haggai and Zechariah spake, be strong and proceed to the work which ye began of fulfilling the will of the Lord in the building of the temple, and in keeping from the sins, in which ye were before entangled. For as, before ye began to build the temple, ye were afflicted with many calamities, but after ye had begun, all things went well with you, as Haggai said, "so, if you cultivate piety and do not depart from God, ye shall enjoy great abundance of spiritual good" Hag 2:15-19. Osorius: "The memory of past calamity made the then tranquillity much sweeter, and stirred the mind to greater thanksgiving. He set forth then the grief of those times when he says;"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: Let: Zac 8:13, Zac 8:18; Jos 1:6, Jos 1:8; Ch1 22:13, Ch1 28:20; Isa 35:4; Hag 2:4-9; Eph 6:10; Ti2 2:1
the prophets: Ezr 5:1, Ezr 5:2; Hag 1:1, Hag 1:12, Hag 2:21
Carl Friedrich Keil and Franz Delitzsch
8:9
After these promises the prophet admonishes the people to be of good courage, because the Lord will from henceforth bestow His blessing upon them. Zech 8:9. "Thus saith Jehovah of hosts, Let your hands be strong, ye that hear in these days these words from the mouth of the prophets, on the day that the foundation of the house of Jehovah of hosts was laid, the temple, that it may be built. Zech 8:10. For before those days there were no wages for the men, and no wages of cattle; and whoever went out and in had no peace because of the oppressor: and I drove all men, one against the other. Zech 8:11. But now I am not as in the former days to the remnant of this people, is the saying of Jehovah of hosts. Zech 8:12. But the seed of peace, the vine, shall yield its fruit, and the land shall yield its produce, and the heaven give its dew; and to the remnant of this people will I give all this for an inheritance." Having the hands strong, is the same as taking good courage for any enterprise (thus in Judg 7:11; 2Kings 2:7, and Ezek 22:14). This phrase does not refer specially to their courageous continuation of the building of the temple, but has the more general meaning of taking courage to accomplish what the calling of each required, as Zech 8:10-13 show. The persons addressed are those who hear the words of the prophets in these days. This suggests a motive for taking courage. Because they hear these words, they are to look forward with comfort to the future, and do what their calling requires. The words of the prophets are the promises which Zechariah announced in Zech 8:2-8, and his contemporary Haggai in ch. 2. It will not do to take the plural נביאים in a general sense, as referring to Zechariah alone. For if there had been no prophet at that time beside Zechariah, he could not have spoken in general terms of prophets. By the defining phrase, who are or who rose up at the time when the foundation of the temple was laid, these prophets are distinguished from the earlier ones before the captivity (Zech 7:7, Zech 7:12; Zech 1:4), and their words are thereby limited to what Haggai and Zechariah prophesied from that time downwards. בּיום does not stand for מיּום (Hitzig), but yōm is used in the general sense of the time at which anything does occur or has occurred. As a more precise definition of יום יסּד the word להבּנות is added, to show that the time referred to is that in which the laying of the foundation of the temple in the time of Cyrus became an eventful fact through the continuation of the building. In Zech 8:10. a reason is assigned for the admonition to work with good courage, by an exhibition of the contrast between the present and the former times. Before those days, sc. when the building of the temple was resumed and continued, a man received no wages for his work, and even the cattle received none, namely, because the labour of man and beast, i.e., agricultural pursuits, yielded no result, or at any rate a most meagre result, by no means corresponding to the labour (cf. Hag 1:9, Hag 1:9-11; Hag 2:16, Hag 2:19). The feminine suffix attached to איננּה refers with inexactness to the nearest word הבּהמה, instead of the more remote שׂכר (cf. Ewald, 317, c). In addition to this, on going out and coming in, i.e., when pursuing their ordinary avocations, men came everywhere upon enemies or adversaries, and therefore there was an entire absence of civil peace. הצּר is not an abstract noun, "oppression" (lxx, Chald., Vulg.), but a concrete, "adversary," oppressor, though not the heathen foe merely, but, as the last clause of Zech 8:10 shows, the adversaries in their own nation also. In ואשׁלּח the ו is not a simple copula, but the ו consec. with the compensation wanting, like wa'agaareesh in Judg 6:9 (cf. Ewald, 232, h); and שׁלּח, to send, used of a hostile nation, is here transferred to personal attacks on the part of individuals.
Geneva 1599
8:9 Thus saith the LORD of hosts; Let your (f) hands be strong, ye that hear in these days these words by the mouth of the prophets, who [were] in the day [when] the foundation of the house of the LORD of hosts was laid, that the temple might be built.
(f) Let neither respect of your personal benefits, neither counsel of others, nor fear of enemies, discourage you in the going forward with the building of the temple, but be steadfast and obey the Prophets, who encourage you to that.
John Gill
8:9 Thus saith the Lord of hosts, Let your hands be strong,.... In going on with the building of the temple, which was typical of the church of God, since so many great and good things were promised by the Lord, Hag 2:4,
ye that hear in these days; such as Zerubbabel the ruler, Joshua the high priest, and the rest of the people of the land:
these words by the mouth of the prophets; that is, these prophecies of future good things, which were delivered by Haggai, Zechariah, and Malachi; who were the prophets,
which were in the day that the foundation of the house of the Lord of hosts was laid; which was in the second year of Darius, on the twenty fourth day of the ninth month, Hag 2:10,
that the temple might be built; in order to the rebuilding of it, the foundation was laid; and from that time it was to continue building, till it was finished (m).
(m) The true reading of these words, according to the accents, is, "Thus saith the Lord of hosts: let your hands be strong, that hear in those days these words: out of the prophets, I say, ye have heard, that, from the day the house of the Lord of hosts shall be founded, the temple should be continued to be built." So Reinbeck. De Accent. Heb. p. 453.
John Wesley
8:9 The prophets - Haggai and Zechariah.
Robert Jamieson, A. R. Fausset and David Brown
8:9 All adversities formerly attended them when neglecting to build the temple: but now God promises all blessings, as an encouragement to energy in the work.
hands . . . strong--be of courageous mind (2Kings 16:21), not merely in building, but in general, as having such bright prospects (Zech 8:13, &c.).
these days--the time that had elapsed between the prophet's having spoken "these words" and the time (Zech 8:10; compare Hag 2:15-19) when they set about in earnest restoring the temple.
the prophets--Haggai and Zechariah himself (Ezra 5:1-2). The same prophets who promised prosperity at the foundation of the temple, now promised still greater blessings hereafter.
8:108:10: Զի յառաջ քան զաւուրսն զայնոսիկ՝ վարձք մարդկան՝ ո՛չ էին յօգուտ. եւ վարձք անասնոց ո՛չ էին յարգի. եւ ելողի եւ մտողի ո՛չ էր խաղաղութիւն ՚ի նեղութենէ. եւ առաքեցից զամենայն մարդիկ իւրաքանչիւր առ ընկեր իւր[10847]։ [10847] Ոմանք. Եւ վարձք անասնոյ։
10 Այդ օրերից առաջ վարձ չէին տալիս մարդու՝ իր աշխատանքի համար, եւ ոչ էլ յարգի էր վարձը անասունների համար, խաղաղութիւն էլ չկար եկողի ու գնացողի համար՝ թշնամու տուած նեղութիւնից, քանի որ ես թշնամացրել էի բոլոր մարդկանց՝ իւրաքանչիւրին հանելով իր ընկերոջ դէմ:
10 Քանզի այն օրերէն առաջ մարդու համար վարձք չկար ու անասունի համար վարձք չկար եւ նեղութեան պատճառով՝ ելլողին ու մտնողին խաղաղութիւն չկար, քանզի ես ամէն մարդ իր ընկերին դէմ ոտքի հաներ էի։
Զի յառաջ քան զաւուրսն զայնոսիկ` վարձք մարդկան ոչ էին [81]յօգուտ, եւ վարձք անասնոց ոչ էին [82]յարգի, եւ ելողի եւ մտողի ոչ էր խաղաղութիւն ի նեղութենէ. [83]եւ առաքեցից`` զամենայն մարդիկ իւրաքանչիւր առ ընկեր իւր:

8:10: Զի յառաջ քան զաւուրսն զայնոսիկ՝ վարձք մարդկան՝ ո՛չ էին յօգուտ. եւ վարձք անասնոց ո՛չ էին յարգի. եւ ելողի եւ մտողի ո՛չ էր խաղաղութիւն ՚ի նեղութենէ. եւ առաքեցից զամենայն մարդիկ իւրաքանչիւր առ ընկեր իւր[10847]։
[10847] Ոմանք. Եւ վարձք անասնոյ։
10 Այդ օրերից առաջ վարձ չէին տալիս մարդու՝ իր աշխատանքի համար, եւ ոչ էլ յարգի էր վարձը անասունների համար, խաղաղութիւն էլ չկար եկողի ու գնացողի համար՝ թշնամու տուած նեղութիւնից, քանի որ ես թշնամացրել էի բոլոր մարդկանց՝ իւրաքանչիւրին հանելով իր ընկերոջ դէմ:
10 Քանզի այն օրերէն առաջ մարդու համար վարձք չկար ու անասունի համար վարձք չկար եւ նեղութեան պատճառով՝ ելլողին ու մտնողին խաղաղութիւն չկար, քանզի ես ամէն մարդ իր ընկերին դէմ ոտքի հաներ էի։
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10 Ибо прежде дней тех не было возмездия для человека, ни возмездия за труд животных; ни уходящему, ни приходящему не было покоя от врага; и попускал Я всякого человека враждовать против другого.
8:10 διότι διοτι because; that πρὸ προ before; ahead of τῶν ο the ἡμερῶν ημερα day ἐκείνων εκεινος that ὁ ο the μισθὸς μισθος wages τῶν ο the ἀνθρώπων ανθρωπος person; human οὐκ ου not ἔσται ειμι be εἰς εις into; for ὄνησιν ονησις and; even ὁ ο the μισθὸς μισθος wages τῶν ο the κτηνῶν κτηνος livestock; animal οὐχ ου not ὑπάρξει υπαρχω happen to be; belong καὶ και and; even τῷ ο the ἐκπορευομένῳ εκπορευομαι emerge; travel out καὶ και and; even τῷ ο the εἰσπορευομένῳ εισπορευομαι intrude; travel into οὐκ ου not ἔσται ειμι be εἰρήνη ειρηνη peace ἀπὸ απο from; away τῆς ο the θλίψεως θλιψις pressure καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth πάντας πας all; every τοὺς ο the ἀνθρώπους ανθρωπος person; human ἕκαστον εκαστος each ἐπὶ επι in; on τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him
8:10 כִּ֗י kˈî כִּי that לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face הַ ha הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֔ם hˈēm הֵם they שְׂכַ֤ר śᵊḵˈar שָׂכָר hire הָֽ hˈā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind לֹ֣א lˈō לֹא not נִֽהְיָ֔ה nˈihyˈā היה be וּ û וְ and שְׂכַ֥ר śᵊḵˌar שָׂכָר hire הַ ha הַ the בְּהֵמָ֖ה bbᵊhēmˌā בְּהֵמָה cattle אֵינֶ֑נָּה ʔênˈennā אַיִן [NEG] וְ wᵊ וְ and לַ la לְ to † הַ the יֹּוצֵ֨א yyôṣˌē יצא go out וְ wᵊ וְ and לַ la לְ to † הַ the בָּ֤א bbˈā בוא come אֵין־ ʔên- אַיִן [NEG] שָׁלֹום֙ šālôm שָׁלֹום peace מִן־ min- מִן from הַ ha הַ the צָּ֔ר ṣṣˈār צַר adversary וַ wa וְ and אֲשַׁלַּ֥ח ʔᵃšallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind אִ֥ישׁ ʔˌîš אִישׁ man בְּ bᵊ בְּ in רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
8:10. siquidem ante dies illos merces hominum non erat nec merces iumentorum erat neque introeunti et exeunti erat pax prae tribulatione et dimisi omnes homines unumquemque contra proximum suumFor before those days there was no hire for men, neither was there hire for beasts, neither was there peace to him that came in, nor to him that went out, because of the tribulation: and I let all men go every one against his neighbour.
10. For before those days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the adversary: for I set all men every one against his neighbour.
8:10. For before these days there was no hire for man, nor any hire for beast; neither [was there any] peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour.
8:10. Indeed, before those days, there was no pay for men, nor was there pay for beasts of burden, and neither was there peace for those entering, nor for those exiting, because of the tribulation. And I had dismissed all men, each one against his neighbor.
For before these days there was no hire for man, nor any hire for beast; neither [was there any] peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour:

8:10 Ибо прежде дней тех не было возмездия для человека, ни возмездия за труд животных; ни уходящему, ни приходящему не было покоя от врага; и попускал Я всякого человека враждовать против другого.
8:10
διότι διοτι because; that
πρὸ προ before; ahead of
τῶν ο the
ἡμερῶν ημερα day
ἐκείνων εκεινος that
ο the
μισθὸς μισθος wages
τῶν ο the
ἀνθρώπων ανθρωπος person; human
οὐκ ου not
ἔσται ειμι be
εἰς εις into; for
ὄνησιν ονησις and; even
ο the
μισθὸς μισθος wages
τῶν ο the
κτηνῶν κτηνος livestock; animal
οὐχ ου not
ὑπάρξει υπαρχω happen to be; belong
καὶ και and; even
τῷ ο the
ἐκπορευομένῳ εκπορευομαι emerge; travel out
καὶ και and; even
τῷ ο the
εἰσπορευομένῳ εισπορευομαι intrude; travel into
οὐκ ου not
ἔσται ειμι be
εἰρήνη ειρηνη peace
ἀπὸ απο from; away
τῆς ο the
θλίψεως θλιψις pressure
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
πάντας πας all; every
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
ἕκαστον εκαστος each
ἐπὶ επι in; on
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
8:10
כִּ֗י kˈî כִּי that
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
הַ ha הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֔ם hˈēm הֵם they
שְׂכַ֤ר śᵊḵˈar שָׂכָר hire
הָֽ hˈā הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
לֹ֣א lˈō לֹא not
נִֽהְיָ֔ה nˈihyˈā היה be
וּ û וְ and
שְׂכַ֥ר śᵊḵˌar שָׂכָר hire
הַ ha הַ the
בְּהֵמָ֖ה bbᵊhēmˌā בְּהֵמָה cattle
אֵינֶ֑נָּה ʔênˈennā אַיִן [NEG]
וְ wᵊ וְ and
לַ la לְ to
הַ the
יֹּוצֵ֨א yyôṣˌē יצא go out
וְ wᵊ וְ and
לַ la לְ to
הַ the
בָּ֤א bbˈā בוא come
אֵין־ ʔên- אַיִן [NEG]
שָׁלֹום֙ šālôm שָׁלֹום peace
מִן־ min- מִן from
הַ ha הַ the
צָּ֔ר ṣṣˈār צַר adversary
וַ wa וְ and
אֲשַׁלַּ֥ח ʔᵃšallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
אִ֥ישׁ ʔˌîš אִישׁ man
בְּ bᵊ בְּ in
רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
8:10. siquidem ante dies illos merces hominum non erat nec merces iumentorum erat neque introeunti et exeunti erat pax prae tribulatione et dimisi omnes homines unumquemque contra proximum suum
For before those days there was no hire for men, neither was there hire for beasts, neither was there peace to him that came in, nor to him that went out, because of the tribulation: and I let all men go every one against his neighbour.
8:10. For before these days there was no hire for man, nor any hire for beast; neither [was there any] peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour.
8:10. Indeed, before those days, there was no pay for men, nor was there pay for beasts of burden, and neither was there peace for those entering, nor for those exiting, because of the tribulation. And I had dismissed all men, each one against his neighbor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:10: For before these days there was no hire for man - Previously to this, ye had no prosperity; ye had nothing but civil divisions and domestic broils. I abandoned you to your own spirits, and to your own ways.
Albert Barnes: Notes on the Bible - 1834
8:10: There was no hire for man - Literally, "hire for man came not to pass." It was longed for, waited for and came not. So little was the produce, that neither laborer nor beast of burden were employed to gather it in.
Neither was there peace to him who went out or came in because of the affliction, better, of the adversary - In such an empire as the Persian, there was large scope for actual hostility among the petty nations subject to it, so that they did not threaten Rev_olt against itself, or interfere with the payment of tribute, as in the Turkish Empire now, or in the weak government of Greece. At the rebuilding of the walls, after this time, the Samaritans, "Arabians, Ammonites, Ashdodites conspired to fight against Jerusalem," and to "slay them" Neh 4:7-11. They are summed up here in the general title used here, "our adversaries".
For I set - Literally, "and I set." Domestic confusions and strife were added to hostility from without. Nehemiah's reformation was, in part, to stop the grinding usury in time of dearth or to lear the king's taxes, through which men sold lands, vineyards, even their children Neh 5:1-12.
(literally) let them loose, each against his neighbor - in that He left them to their own ways and did not withhold them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: before: Hag 1:6-11, Hag 2:16-18
there was no hire for man: or, the hire of man became nothing, etc
neither: Jdg 5:6, Jdg 5:7, Jdg 5:11; Ch2 15:5-7; Jer 16:16
for: Isa 19:2; Amo 3:6, Amo 9:4; Mat 10:34-36
Geneva 1599
8:10 For before these days there was no hire for (g) man, nor any hire for beast; neither [was there any] peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour.
(g) For God cursed your work, so that neither man nor beast had profit from their labours.
John Gill
8:10 For before these days,.... That the temple began to be built:
there was no hire for men, nor any hire for beasts; that turned to any account; the wages earned by the one, and with the other, were as if they were put into a bag with holes, did not prosper with them, or do them any service, Hag 1:6,
neither was there any peace to him that went out or came in, because of the affliction; there was no safety in passing to and fro, nor any peaceable enjoyment of what a man had, because of affliction and oppression by the enemy on every side, and from every quarter:
for I set all men everyone against his neighbour; expressive of the internal divisions and contentions among themselves, which are said to be of the Lord, because he permitted them as a chastisement upon them for their sins.
John Wesley
8:10 Before these days - For eighteen years together. No hire - No profit by the labour of man or beast, no sowing or planting. Affliction - Distress, and want, through the barrenness, which attended all their labour.
Robert Jamieson, A. R. Fausset and David Brown
8:10 before these days--before the time in which ye again proceeded with the building of the temple (Zech 8:9), namely, at the time that the temple lay neglected.
no hire for man . . . beast--that is, no produce of the field to repay the labor of man and beast on it (Hag 1:6, Hag 1:9-10; Hag 2:16).
neither . . . peace to him that went out or came in-- (2Chron 15:5). No one could in safety do his business at home or abroad, in the city or in the country, whether going or returning.
because of the affliction--so sorely pressed were they by the foe outside. MAURER translates, "Because of the foe" (Ezra 4:1).
every one against . . . neighbour--There was internal discord, as well as foes from without.
8:118:11: Եւ արդ՝ ո՛չ ըստ աւուրցն առաջնոց առնե՛մ ես մնացորդաց ժողովրդեանդ այդորիկ՝ ասէ Տէր ամենակալ.
11 Բայց ես հիմա այդ ժողովրդի մնացորդների համար չեմ լինելու այնպէս, ինչպէս առաջին օրերին էի, - ասում է Ամենակալ Տէրը, - այլ խաղաղութիւն եմ տալու նրան:
11 Բայց հիմա այս ժողովուրդին մնացորդին՝ առաջուան օրերուն պէս պիտի չըլլամ, կ’ըսէ զօրքերու Տէրը։
Եւ արդ ոչ ըստ աւուրցն առաջնոց առնեմ ես մնացորդաց ժողովրդեանդ այդորիկ, ասէ Տէր ամենակալ:

8:11: Եւ արդ՝ ո՛չ ըստ աւուրցն առաջնոց առնե՛մ ես մնացորդաց ժողովրդեանդ այդորիկ՝ ասէ Տէր ամենակալ.
11 Բայց ես հիմա այդ ժողովրդի մնացորդների համար չեմ լինելու այնպէս, ինչպէս առաջին օրերին էի, - ասում է Ամենակալ Տէրը, - այլ խաղաղութիւն եմ տալու նրան:
11 Բայց հիմա այս ժողովուրդին մնացորդին՝ առաջուան օրերուն պէս պիտի չըլլամ, կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11 А ныне для остатка этого народа Я не такой, как в прежние дни, говорит Господь Саваоф.
8:11 καὶ και and; even νῦν νυν now; present οὐ ου not κατὰ κατα down; by τὰς ο the ἡμέρας ημερα day τὰς ο the ἔμπροσθεν εμπροσθεν in front; before ἐγὼ εγω I ποιῶ ποιεω do; make τοῖς ο the καταλοίποις καταλοιπος left behind τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty
8:11 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now לֹ֣א lˈō לֹא not כַ ḵa כְּ as † הַ the יָּמִ֤ים yyāmˈîm יֹום day הָ hā הַ the רִֽאשֹׁנִים֙ rˈišōnîm רִאשֹׁון first אֲנִ֔י ʔᵃnˈî אֲנִי i לִ li לְ to שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֑ה zzˈeh זֶה this נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
8:11. nunc autem non iuxta dies priores ego faciam reliquiis populi huius dicit Dominus exercituumBut now I will not deal with the remnant of this people according to the former days, saith the Lord of hosts.
11. But now I will not be unto the remnant of this people as in the former days, saith the LORD of hosts.
8:11. But now I [will] not [be] unto the residue of this people as in the former days, saith the LORD of hosts.
8:11. But now, I will not act towards the remnant of this people according to the former days, says the Lord of hosts.
But now I [will] not [be] unto the residue of this people as in the former days, saith the LORD of hosts:

8:11 А ныне для остатка этого народа Я не такой, как в прежние дни, говорит Господь Саваоф.
8:11
καὶ και and; even
νῦν νυν now; present
οὐ ου not
κατὰ κατα down; by
τὰς ο the
ἡμέρας ημερα day
τὰς ο the
ἔμπροσθεν εμπροσθεν in front; before
ἐγὼ εγω I
ποιῶ ποιεω do; make
τοῖς ο the
καταλοίποις καταλοιπος left behind
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
8:11
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
לֹ֣א lˈō לֹא not
כַ ḵa כְּ as
הַ the
יָּמִ֤ים yyāmˈîm יֹום day
הָ הַ the
רִֽאשֹׁנִים֙ rˈišōnîm רִאשֹׁון first
אֲנִ֔י ʔᵃnˈî אֲנִי i
לִ li לְ to
שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
8:11. nunc autem non iuxta dies priores ego faciam reliquiis populi huius dicit Dominus exercituum
But now I will not deal with the remnant of this people according to the former days, saith the Lord of hosts.
8:11. But now I [will] not [be] unto the residue of this people as in the former days, saith the LORD of hosts.
8:11. But now, I will not act towards the remnant of this people according to the former days, says the Lord of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:11: And now - The words imply a contrast of God's dealings, rather than a contrast of time. "I am not to the remnant of this people." He had said, "I will be to them God;" so now He does not say that He will not do to them, "as in former days," but "I am not to the remnant" of this people as heretofore. He would be, as tie was in Jesus, in a new relation to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: Zac 8:8, Zac 8:9; Psa 103:9; Isa 11:13, Isa 12:1; Hag 2:19; Mal 3:9-11
Carl Friedrich Keil and Franz Delitzsch
8:11
But now the Lord will act differently to His remaining people, and bless it again with a fruitful harvest of the fruits of the field and soil. כּי in Zech 8:12, "for," after a negative clause, "but." זרע השּׁלום, not the seed will be secure (Chald., Pesh.), but the seed of peace, viz., the vine. This is so designated, not because there is a berâkhâh in the grape (Is 65:8); but because the vine can only flourish in peaceful times, and not when the land is laid waste by enemies (Koehler). On the words which follow, compare Lev 26:4., Ps 67:7; Hag 1:10; Hag 2:19. "Future abundance will compensate for the drought and scarcity of the past" (Jerome).
John Gill
8:11 But now I will not be unto the residue of this people,.... The remnant brought out of captivity, settled in the land, and now rebuilding the temple:
as in the former days, saith the Lord of hosts; when they neglected the house of the Lord, caring only for their own cieled houses, Hag 1:2.
John Wesley
8:11 I will not be - That is, I will not deal with them as in former days.
Robert Jamieson, A. R. Fausset and David Brown
8:11 "But now that the temple has been built, I will not do as I had formerly done to those who returned from Babylon" [JEROME]. Henceforth I will bless you.
8:128:12: այլ ցուցից խաղաղութիւն. այգի՝ տացէ զպտուղ իւր, եւ երկիր՝ տացէ զարմտիս իւր, եւ երկինք տացեն զցօղ իւրեանց. եւ ժառանգեցուցից մնացորդաց ժողովրդեան իմոյ զայն ամենայն[10848]։ [10848] Ոմանք. Տացեն զցօղս... ժողովրդեանդ իմոյ։
12 Այգին իր պտուղն է տալու, հողը տալու է իր բերքը, երկինքն իր ցօղն է տալու, եւ ես իմ ժողովրդի մնացորդներին եմ տալու այս բոլորը իբրեւ ժառանգութիւն:
12 Քանզի խաղաղութիւն պիտի սերմանուի, որթատունկը իր պտուղը պիտի տայ ու երկիրը իր բերքը պիտի տայ ու երկինք իր ցօղը պիտի տայ եւ այս ամէն բաները այս ժողովուրդին մնացորդին ժառանգել պիտի տամ։
Այլ [84]ցուցից խաղաղութիւն``. այգի տացէ զպտուղ իւր, եւ երկիր տացէ զարմտիս իւր, եւ երկինք տացեն զցօղ իւրեանց, եւ ժառանգեցուցից մնացորդաց ժողովրդեան իմոյ զայն ամենայն:

8:12: այլ ցուցից խաղաղութիւն. այգի՝ տացէ զպտուղ իւր, եւ երկիր՝ տացէ զարմտիս իւր, եւ երկինք տացեն զցօղ իւրեանց. եւ ժառանգեցուցից մնացորդաց ժողովրդեան իմոյ զայն ամենայն[10848]։
[10848] Ոմանք. Տացեն զցօղս... ժողովրդեանդ իմոյ։
12 Այգին իր պտուղն է տալու, հողը տալու է իր բերքը, երկինքն իր ցօղն է տալու, եւ ես իմ ժողովրդի մնացորդներին եմ տալու այս բոլորը իբրեւ ժառանգութիւն:
12 Քանզի խաղաղութիւն պիտի սերմանուի, որթատունկը իր պտուղը պիտի տայ ու երկիրը իր բերքը պիտի տայ ու երկինք իր ցօղը պիտի տայ եւ այս ամէն բաները այս ժողովուրդին մնացորդին ժառանգել պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12 Ибо посев будет в мире; виноградная лоза даст плод свой, и земля даст произведения свои, и небеса будут давать росу свою, и все это Я отдам во владение оставшемуся народу сему.
8:12 ἀλλ᾿ αλλα but ἢ η or; than δείξω δεικνυω show εἰρήνην ειρηνη peace ἡ ο the ἄμπελος αμπελος vine δώσει διδωμι give; deposit τὸν ο the καρπὸν καρπος.1 fruit αὐτῆς αυτος he; him καὶ και and; even ἡ ο the γῆ γη earth; land δώσει διδωμι give; deposit τὰ ο the γενήματα γεννημα spawn; product αὐτῆς αυτος he; him καὶ και and; even ὁ ο the οὐρανὸς ουρανος sky; heaven δώσει διδωμι give; deposit τὴν ο the δρόσον δροσος he; him καὶ και and; even κατακληρονομήσω κατακληρονομεω possess; give possession τοῖς ο the καταλοίποις καταλοιπος left behind τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine πάντα πας all; every ταῦτα ουτος this; he
8:12 כִּֽי־ kˈî- כִּי that זֶ֣רַע zˈeraʕ זֶרַע seed הַ ha הַ the שָּׁלֹ֗ום ššālˈôm שָׁלֹום peace הַ ha הַ the גֶּ֜פֶן ggˈefen גֶּפֶן vine תִּתֵּ֤ן tittˈēn נתן give פִּרְיָהּ֙ piryˌāh פְּרִי fruit וְ wᵊ וְ and הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth תִּתֵּ֣ן tittˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] יְבוּלָ֔הּ yᵊvûlˈāh יְבוּל produce וְ wᵊ וְ and הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens יִתְּנ֣וּ yittᵊnˈû נתן give טַלָּ֑ם ṭallˈām טַל dew וְ wᵊ וְ and הִנְחַלְתִּ֗י hinḥaltˈî נחל take possession אֶת־ ʔeṯ- אֵת [object marker] שְׁאֵרִ֛ית šᵊʔērˈîṯ שְׁאֵרִית rest הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
8:12. sed semen pacis erit vinea dabit fructum suum et terra dabit germen suum et caeli dabunt rorem suum et possidere faciam reliquias populi huius universa haecBut there shall be the seed of peace: the vine shall yield her fruit, and the earth shall give her increase, and the heavens shall give their dew: and I will cause the remnant of this people to possess all these things.
12. For the seed of peace; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to inherit all these things.
8:12. For the seed [shall be] prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to possess all these [things].
8:12. But there will be a seed of peace: the vine will give her fruit, and the earth will give her seedlings, and the heavens will give their dew. And I will cause the remnant of this people to possess all these things.
For the seed [shall be] prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to possess all these:

8:12 Ибо посев будет в мире; виноградная лоза даст плод свой, и земля даст произведения свои, и небеса будут давать росу свою, и все это Я отдам во владение оставшемуся народу сему.
8:12
ἀλλ᾿ αλλα but
η or; than
δείξω δεικνυω show
εἰρήνην ειρηνη peace
ο the
ἄμπελος αμπελος vine
δώσει διδωμι give; deposit
τὸν ο the
καρπὸν καρπος.1 fruit
αὐτῆς αυτος he; him
καὶ και and; even
ο the
γῆ γη earth; land
δώσει διδωμι give; deposit
τὰ ο the
γενήματα γεννημα spawn; product
αὐτῆς αυτος he; him
καὶ και and; even
ο the
οὐρανὸς ουρανος sky; heaven
δώσει διδωμι give; deposit
τὴν ο the
δρόσον δροσος he; him
καὶ και and; even
κατακληρονομήσω κατακληρονομεω possess; give possession
τοῖς ο the
καταλοίποις καταλοιπος left behind
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
πάντα πας all; every
ταῦτα ουτος this; he
8:12
כִּֽי־ kˈî- כִּי that
זֶ֣רַע zˈeraʕ זֶרַע seed
הַ ha הַ the
שָּׁלֹ֗ום ššālˈôm שָׁלֹום peace
הַ ha הַ the
גֶּ֜פֶן ggˈefen גֶּפֶן vine
תִּתֵּ֤ן tittˈēn נתן give
פִּרְיָהּ֙ piryˌāh פְּרִי fruit
וְ wᵊ וְ and
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
תִּתֵּ֣ן tittˈēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
יְבוּלָ֔הּ yᵊvûlˈāh יְבוּל produce
וְ wᵊ וְ and
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
יִתְּנ֣וּ yittᵊnˈû נתן give
טַלָּ֑ם ṭallˈām טַל dew
וְ wᵊ וְ and
הִנְחַלְתִּ֗י hinḥaltˈî נחל take possession
אֶת־ ʔeṯ- אֵת [object marker]
שְׁאֵרִ֛ית šᵊʔērˈîṯ שְׁאֵרִית rest
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
8:12. sed semen pacis erit vinea dabit fructum suum et terra dabit germen suum et caeli dabunt rorem suum et possidere faciam reliquias populi huius universa haec
But there shall be the seed of peace: the vine shall yield her fruit, and the earth shall give her increase, and the heavens shall give their dew: and I will cause the remnant of this people to possess all these things.
8:12. For the seed [shall be] prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to possess all these [things].
8:12. But there will be a seed of peace: the vine will give her fruit, and the earth will give her seedlings, and the heavens will give their dew. And I will cause the remnant of this people to possess all these things.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:12: For the seed shall be prosperous - Ye shall be a holy and peaceable people; and God will pour down his blessing on yourselves, your fields, and your vineyards.
Albert Barnes: Notes on the Bible - 1834
8:12: For the seed shall be peace - o"Your seed shall be peace and a blessing, so that they will call it 'a seed of peace.'" The unusual construction is perhaps adopted, in order to suggest a further meaning. It is a Rev_ersal of the condition, just spoken of, when there was "no peace to him that went, or to him that returned."
The vine shall give her fruit and the ground shall give her increase - The old promise in the law on obedience Lev 26:4, as the exact contrary was threatened on disobedience Lev 26:20. It had been Rev_ived in the midst of promise of spiritual blessing and of the coming of Christ, in Ezekiel Eze 34:27. Ribera: "By the metaphor of sensible things he explains (as the prophets often do) the abundance of spiritual good in the time of the new law, as did Hosea Hos 2:21-22, Joel Joe 2:23-25; Joe 3:18, Amos Amo 9:13, and many others." "And I will cause the remnant of the people to inherit." Ribera: "As if he said, I promised these things not to you who live now, but to the future remnant of your people, that is, those who shall believe in Christ and shall be saved, while the rest perish. These shall possess these spiritual goods, which I promise now, under the image of temporal." As our Lord said, "He that overcometh shall inherit all things, and I will be his God, and he shall be My son" Rev 21:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: the seed: Gen 26:12; Lev 26:4, Lev 26:5; Deu 28:4-12; Psa 67:6, Psa 67:7; Pro 3:9, Pro 3:10; Isa 30:23; Eze 34:26, Eze 34:27, Eze 36:30; Hos 2:21-23; Joe 2:22; Amo 9:13-15; Hag 2:19
prosperous: Heb. of peace, Psa 72:3; Jam 3:18
the heavens: Gen 27:28; Deu 32:2, Deu 33:13, Deu 33:28; Kg1 17:1; Pro 19:12; Hos 14:5; Hag 1:10
the remnant: Zac 8:6; Mic 4:6, Mic 4:7; Co1 3:21
to possess: Isa 61:7; Eze 36:12; Oba 1:17-20; Mat 6:33
John Gill
8:12 For the seed shall be prosperous,.... Being cast into the earth, it shall spring up again, and produce a large increase; whereas before, though they sowed much, it came to little, Hag 1:6,
the vine shall give her fruit; be loaded with clusters, and produce large quantities of wine; whereas before there was a drought upon the new wine; and where there were wont to be had fifty vessels out of the press, there were but twenty, Hag 1:11,
and the ground shall give her increase; as usual, meaning of wheat and barley; whereas before there was a drought upon the corn, and where there used to be a heap of twenty measures, there were but ten, Hag 1:11,
and the heavens shall give their dew; which makes the earth fruitful; whereas before the heaven over them was stayed from dew, and instead of it were blasting, mildew, and hail, Hag 1:10,
and I will cause the remnant of this people to possess all these things; as a symbol of better things inherited by the remnant according to the election of grace; and who have the promise both of this life and that to come; and who, seeking in the first place spiritual things, have all others added to them, convenient for them.
Robert Jamieson, A. R. Fausset and David Brown
8:12 seed . . . prosperous--that is, shall not fair to yield abundantly (Hos 2:21-22; Hag 2:19). Contrast with this verse Hag 1:6, Hag 1:9-11; Hag 2:16.
dew--especially beneficial in hot countries where rain is rare.
8:138:13: Եւ եղիցի որպէս էիքն յանէծս ՚ի մէջ ազգաց տունդ Յուդայ՝ եւ տունդ Իսրայէլի. նոյնպէս ապրեցուցից զձեզ՝ եւ եղիջիք յօրհնութիւն։ Քաջալերեցարո՛ւք՝ եւ զօրասցին ձեռք ձեր[10849]։ [10849] Յօրինակին. Եւ եղիցի որպէս է ինքն յանէծս։ Ուր ոմանք. Որպէս եւ էիքն յա՛՛։ Ոսկան. Նոյնպէս ես ապրեցուցից զձեզ։
13 Ո՛վ Յուդայի տունդ եւ Իսրայէլի տունդ, դուք, որ անէծք էիք ազգերի մէջ, պիտի այնպէս լինի, որ ես նոյնպէս ձեզ պիտի փրկեմ, եւ դուք օրհնութիւն պիտի դառնաք. քաջալերուեցէ՛ք, եւ թող զօրանան ձեր ձեռքերը»:
13 Ու ինչպէս դուք ազգերու մէջ անէծք եղաք, ո՛վ Յուդայի տուն ու Իսրայէլի տուն, այնպէս ձեզ պիտի ազատեմ ու օրհնութիւն պիտի ըլլաք։ Մի՛ վախնաք, ձեր ձեռքերը թող ուժովնան’։
Եւ եղիցի որպէս էիքն յանէծս ի մէջ ազգաց տունդ Յուդայ եւ տունդ Իսրայելի, նոյնպէս ապրեցուցից զձեզ, եւ եղիջիք յօրհնութիւն. քաջալերեցարուք եւ զօրասցին ձեռք ձեր:

8:13: Եւ եղիցի որպէս էիքն յանէծս ՚ի մէջ ազգաց տունդ Յուդայ՝ եւ տունդ Իսրայէլի. նոյնպէս ապրեցուցից զձեզ՝ եւ եղիջիք յօրհնութիւն։ Քաջալերեցարո՛ւք՝ եւ զօրասցին ձեռք ձեր[10849]։
[10849] Յօրինակին. Եւ եղիցի որպէս է ինքն յանէծս։ Ուր ոմանք. Որպէս եւ էիքն յա՛՛։ Ոսկան. Նոյնպէս ես ապրեցուցից զձեզ։
13 Ո՛վ Յուդայի տունդ եւ Իսրայէլի տունդ, դուք, որ անէծք էիք ազգերի մէջ, պիտի այնպէս լինի, որ ես նոյնպէս ձեզ պիտի փրկեմ, եւ դուք օրհնութիւն պիտի դառնաք. քաջալերուեցէ՛ք, եւ թող զօրանան ձեր ձեռքերը»:
13 Ու ինչպէս դուք ազգերու մէջ անէծք եղաք, ո՛վ Յուդայի տուն ու Իսրայէլի տուն, այնպէս ձեզ պիտի ազատեմ ու օրհնութիւն պիտի ըլլաք։ Մի՛ վախնաք, ձեր ձեռքերը թող ուժովնան’։
zohrab-1805▾ eastern-1994▾ western am▾
8:138:13 И будет: как вы, дом Иудин и дом Израилев, были проклятием у народов, так Я спасу вас, и вы будете благословением; не бойтесь; да укрепятся руки ваши!
8:13 καὶ και and; even ἔσται ειμι be ὃν ος who; what τρόπον τροπος manner; by means ἦτε ειμι be ἐν εν in κατάρᾳ καταρα curse ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste οἶκος οικος home; household Ιουδα ιουδα Iouda; Iutha καὶ και and; even οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel οὕτως ουτως so; this way διασώσω διασωζω thoroughly save; bring safely through ὑμᾶς υμας you καὶ και and; even ἔσεσθε ειμι be ἐν εν in εὐλογίᾳ ευλογια commendation; acclamation θαρσεῖτε θαρσεω brave καὶ και and; even κατισχύετε κατισχυω force down; prevail ἐν εν in ταῖς ο the χερσὶν χειρ hand ὑμῶν υμων your
8:13 וְ wᵊ וְ and הָיָ֡ה hāyˈā היה be כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] הֱיִיתֶ֨ם hᵉʸîṯˌem היה be קְלָלָ֜ה qᵊlālˈā קְלָלָה curse בַּ ba בְּ in † הַ the גֹּויִ֗ם ggôyˈim גֹּוי people בֵּ֤ית bˈêṯ בַּיִת house יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בֵ֣ית vˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כֵּ֚ן ˈkēn כֵּן thus אֹושִׁ֣יעַ ʔôšˈîₐʕ ישׁע help אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] וִ wi וְ and הְיִיתֶ֖ם hᵊyîṯˌem היה be בְּרָכָ֑ה bᵊrāḵˈā בְּרָכָה blessing אַל־ ʔal- אַל not תִּירָ֖אוּ tîrˌāʔû ירא fear תֶּחֱזַ֥קְנָה teḥᵉzˌaqnā חזק be strong יְדֵיכֶֽם׃ ס yᵊḏêḵˈem . s יָד hand
8:13. et erit sicut eratis maledictio in gentibus domus Iuda et domus Israhel sic salvabo vos et eritis benedictio nolite timere confortentur manus vestraeAnd it shall come to pass, that as you were a curse among the Gentiles, O house of Juda, and house of Israel: so will I save you, and you shall be a blessing: fear not, let your hands be strengthened.
13. And it shall come to pass that, as ye were a curse among the nations, O house of Judah and house of Israel, so will I save you, and ye shall be a blessing: fear not, let your hands be strong.
8:13. And it shall come to pass, [that] as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, [but] let your hands be strong.
8:13. And this shall be: just as you were a curse among the Gentiles, O house of Judah and house of Israel, so will I save you, and you will be a blessing. Do not be afraid. Let your hands be strengthened.
And it shall come to pass, [that] as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, [but] let your hands be strong:

8:13 И будет: как вы, дом Иудин и дом Израилев, были проклятием у народов, так Я спасу вас, и вы будете благословением; не бойтесь; да укрепятся руки ваши!
8:13
καὶ και and; even
ἔσται ειμι be
ὃν ος who; what
τρόπον τροπος manner; by means
ἦτε ειμι be
ἐν εν in
κατάρᾳ καταρα curse
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
οἶκος οικος home; household
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
οὕτως ουτως so; this way
διασώσω διασωζω thoroughly save; bring safely through
ὑμᾶς υμας you
καὶ και and; even
ἔσεσθε ειμι be
ἐν εν in
εὐλογίᾳ ευλογια commendation; acclamation
θαρσεῖτε θαρσεω brave
καὶ και and; even
κατισχύετε κατισχυω force down; prevail
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
ὑμῶν υμων your
8:13
וְ wᵊ וְ and
הָיָ֡ה hāyˈā היה be
כַּ ka כְּ as
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
הֱיִיתֶ֨ם hᵉʸîṯˌem היה be
קְלָלָ֜ה qᵊlālˈā קְלָלָה curse
בַּ ba בְּ in
הַ the
גֹּויִ֗ם ggôyˈim גֹּוי people
בֵּ֤ית bˈêṯ בַּיִת house
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
וּ û וְ and
בֵ֣ית vˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כֵּ֚ן ˈkēn כֵּן thus
אֹושִׁ֣יעַ ʔôšˈîₐʕ ישׁע help
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
וִ wi וְ and
הְיִיתֶ֖ם hᵊyîṯˌem היה be
בְּרָכָ֑ה bᵊrāḵˈā בְּרָכָה blessing
אַל־ ʔal- אַל not
תִּירָ֖אוּ tîrˌāʔû ירא fear
תֶּחֱזַ֥קְנָה teḥᵉzˌaqnā חזק be strong
יְדֵיכֶֽם׃ ס yᵊḏêḵˈem . s יָד hand
8:13. et erit sicut eratis maledictio in gentibus domus Iuda et domus Israhel sic salvabo vos et eritis benedictio nolite timere confortentur manus vestrae
And it shall come to pass, that as you were a curse among the Gentiles, O house of Juda, and house of Israel: so will I save you, and you shall be a blessing: fear not, let your hands be strengthened.
8:13. And it shall come to pass, [that] as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, [but] let your hands be strong.
8:13. And this shall be: just as you were a curse among the Gentiles, O house of Judah and house of Israel, so will I save you, and you will be a blessing. Do not be afraid. Let your hands be strengthened.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:13: As ye were a curse - Instead of being execrated among the people, ye shall be blessed; instead of being reproached, ye shall be commended. Ye shall be a blessing to all the nations round about. All these promises we may expect to be completely fulfilled when the Jews acknowledge their Messiah.
O house of Judah, and house of Israel - The restoration shall be complete, when both Israel and Judah are brought back.
Albert Barnes: Notes on the Bible - 1834
8:13: As ye were a curse among the nations, O house of Judah and house of Israel, so I will save you - The ten tribes bore the name of Israel, in contrast with the two tribes with the name of Judah, not only in the history but in the prophets; as Hosea says, "I will no more have mercy upon the house of Israel, and on the house of Judah I will have mercy" Hos 1:6-7. Here he unites both; both, in the time of their captivity, were a curse, were held to be a thing accursed, as it is said, "He that is hanged is the curse of God" Deu 21:23, that is, a thing accursed by Him; and God foretold of Judah, that they should be "a desolation and a curse" Kg2 22:10, and by Jeremiah, "I will deliver them to be removed into all the kingdoms of the earth for hurt, a reproach and a proverb, a taunt and a curse in all places whither I shall drive them" ; and in deed, when it was so, "therefore is your land a desolation and an astonishment and a curse without an inhabitant, as at this day" Jer 44:22.
Now the sentence was to be Rev_ersed as to both. "As ye were a curse, among the nations, naming each, so I will save you." There would have been no proportion between the curse and the blessing, unless both had been included under the blessing, as they were under the curse. But Israel had no share in the temporal blessing, not returning from captivity, as Zechariah knew they were not returned hitherto. Therefore the blessings promised must be spiritual. Even a Jewish commentator saw this. "It is possible, that this may have been spoken of the second temple, on condition that they should keep the commandments of the Lord; or, it is still future, referring to the days of the Messiah: and this is proved by the following verse which says, 'O house of Judah and house of Israel.' During the second temple the house of Israel did not return."
And ye shall be a blessing - This is a Rev_ival and an application of the original promise to Abraham, "thou shalt be a blessing" Gen 12:2; which was continued to Jacob, "God give thee the blessing of Abraham, to thee and to thy seed with thee" Gen 28:4. And of the future king, of whom it is said, "Thou gavest him length of days foRev_er and ever," David says, "Thou hast made him blessings foRev_er" Psa 21:4, Psa 21:6, and again, "They shall be blessed in Him" Psa 72:17). So Isaiah had said of the days of Christ, "In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land;" Isa 19:24; and symbolically of the cluster of grapes, "Destroy it not: for a blessing is in it" Isa 65:8; and Ezekiel, "I will make them and the places round about My hill a blessing" Eze 34:26. They were this; for of them, "according to the flesh, Christ came, who is over all, God blessed foRev_er" Rom 9:5; of them were the Apostles and Evangelists, of them every writer of God's word, of them those who carried the Gospel throughout the world. Osorius: "Was this fulfilled, when the Jews were under the Persians? or when they paid tribute to the Greeks? or when they trembled, hour by hour, at the mention of the Roman name? Do not all count those who rule much happier than those oppressed by the rule of others? The prediction then was fulfilled, not then, but when Christ, the Sun of Righteousness, shone on the earth, and He chose from the Hebrews lights, through whom to dissipate darkness and illumine the minds of people who were in that darkness. The Jews, when restored from the captivity, seemed born to slavery." They were reputed to be of slaves the most despised. "But when they had through Christ been put in possession of that most sure liberty, they overthrew, through their empire, the power and tyranny of the evil spirits."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: a curse: Deu 28:37, Deu 29:23-28; Kg1 9:7, Kg1 9:8; Ch2 7:20-22; Psa 44:13, Psa 44:14, Psa 44:16; Psa 79:4; Isa 65:15, Isa 65:16; Jer 24:9, Jer 25:18, Jer 26:6, Jer 29:18, Jer 42:18, Jer 44:12, Jer 44:22; Lam 2:15, Lam 2:16, Lam 4:15; Eze 5:15; Dan 9:11
O house: Zac 1:19, Zac 9:13, Zac 10:6; Kg2 17:18-20; Isa 9:20, Isa 9:21; Jer 32:30-32, Jer 33:24; Eze 37:11, Eze 37:16-19
ye shall: The consideration that all nations who now worship the true God, and receive the Sacred Scriptures as His word, have derived the whole of their divine knowledge, under God, from Jewish prophets, apostles, and teachers, and that the Saviour "in whom all nations shall be blessed," sprang from that favoured race, emphatically explains what is meant by "ye shall be a blessing." The full accomplishment of this prediction, however, is probably reserved for the future restoration of the Jews. Zac 8:20-23, Zac 10:6-9; Gen 12:2, Gen 12:3, Gen 26:4; Rut 4:11, Rut 4:12; Psa 72:17; Isa 19:24, Isa 19:25; Mic 5:7; Zep 3:20; Gal 3:14, Gal 3:28, Gal 3:29; Hag 2:19
fear not: Zac 8:9; Isa 35:3, Isa 35:4, Isa 41:10-16; Co1 16:13
Carl Friedrich Keil and Franz Delitzsch
8:13
The whole blessing is finally summed up in one expression in Zech 8:13 : "And it will come to pass, as ye were a curse among the nations, O house of Judah and house of Israel, so will I endow you with salvation, that ye may be a blessing. Fear not, let your hands be strong." The formula, to be a curse among the nations, is to be interpreted according to Jer 24:9; Jer 25:9; Jer 42:18; 4Kings 22:19, as equivalent to being the object of a curse, i.e., so smitten by God as to serve as the object of curses. In harmony with this, the phrase to "become a blessing" is equivalent to being so blessed as to be used as a benedictory formula (cf. Gen 48:22; Jer 29:22). This promise is made to the remnant of Judah and Israel, and therefore of all the twelve tribes, who are to become partakers of the future salvation in undivided unity (cf. Zech 9:10, Zech 9:13; Zech 10:6; Zech 11:14). Israel is therefore to look forward to the future without alarm.
John Gill
8:13 And it shall come to pass, that as ye were a curse among the heathen,.... Reproached, vilified, and called accursed by them; see Jer 24:9 as true Christians, and real believers in Christ, are by the men of this world, 1Cor 4:12,
O house of Judah, and house of Israel; both being carried captive at different times, and were typical of the true and Spiritual Israel of God:
so will I save you, and ye shall be a blessing; be blessed in themselves with the above blessings of plenty and prosperity in outward things; see Hag 2:19 and a blessing to others, and blessed by them; and all those who are saved in the Lord with an everlasting salvation are blessed with all spiritual blessings in him:
fear not; neither their enemies, nor the accomplishment of these promises:
but let your hands be strong; as in Zech 8:9.
Robert Jamieson, A. R. Fausset and David Brown
8:13 a curse--As the heathen have made you another name for "a curse," wishing to their foes as bad a lot as yours (Jer 24:9; Jer 29:18); so your name shall be a formula of blessing, so that men shall say to their friend, May thy lot be as happy as that of Judah (Gen 48:20). Including also the idea of the Jews being a source of blessing to the Gentile nations (Mic 5:7; Zeph 3:20). The distinct mention of "Judah" and "Israel" proves that the prophecy has not yet had its full accomplishment, as Israel (the ten tribes) has never yet been restored, though individuals of Israel returned with Judah.
8:148:14: Զի ա՛յսպէս ասէ Տէր ամենակալ. Որպէս խորհեցայ չարչարե՛լ զձեզ, ՚ի բարկացուցանել զիս հարցն ձերոց, ասէ Տէր ամենակալ,
14 Այսպէս է ասում Ամենակալ Տէրը. «Ինչպէս խորհեցի ձեզ չարչարել (քանի որ ձեր հայրերը բարկացրին ինձ, - ասում է Ամենակալ Տէրը, եւ ես չզղջացի),
14 Քանզի զօրքերու Տէրը այսպէս կ’ըսէ. ‘Ինչպէս ձեզի չարիք ընելու դիտաւորութիւն ունեցայ, երբ ձեր հայրերը զիս սրդողցուցին ու չզղջացի,
Զի այսպէս ասէ Տէր ամենակալ. Որպէս խորհեցայ չարչարել զձեզ` ի բարկացուցանել զիս հարցն ձերոց, ասէ Տէր ամենակալ, եւ ոչ զղջացայ:

8:14: Զի ա՛յսպէս ասէ Տէր ամենակալ. Որպէս խորհեցայ չարչարե՛լ զձեզ, ՚ի բարկացուցանել զիս հարցն ձերոց, ասէ Տէր ամենակալ,
14 Այսպէս է ասում Ամենակալ Տէրը. «Ինչպէս խորհեցի ձեզ չարչարել (քանի որ ձեր հայրերը բարկացրին ինձ, - ասում է Ամենակալ Տէրը, եւ ես չզղջացի),
14 Քանզի զօրքերու Տէրը այսպէս կ’ըսէ. ‘Ինչպէս ձեզի չարիք ընելու դիտաւորութիւն ունեցայ, երբ ձեր հայրերը զիս սրդողցուցին ու չզղջացի,
zohrab-1805▾ eastern-1994▾ western am▾
8:148:14 Ибо так говорит Господь Саваоф; как Я определил наказать вас, когда отцы ваши прогневали Меня, говорит Господь Саваоф, и не отменил,
8:14 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ὃν ος who; what τρόπον τροπος manner; by means διενοήθην διανοεομαι the κακῶσαι κακοω do bad; turn bad ὑμᾶς υμας you ἐν εν in τῷ ο the παροργίσαι παροργιζω enrage; provoke με με me τοὺς ο the πατέρας πατηρ father ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even οὐ ου not μετενόησα μετανοεω reconsider; yield
8:14 כִּ֣י kˈî כִּי that כֹ֣ה ḵˈō כֹּה thus אָמַר֮ ʔāmar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֒ ṣᵊvāʔôṯ צָבָא service כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] זָמַמְ֜תִּי zāmamˈtî זמם ponder לְ lᵊ לְ to הָרַ֣ע hārˈaʕ רעע be evil לָכֶ֗ם lāḵˈem לְ to בְּ bᵊ בְּ in הַקְצִ֤יף haqṣˈîf קצף be angry אֲבֹֽתֵיכֶם֙ ʔᵃvˈōṯêḵem אָב father אֹתִ֔י ʔōṯˈî אֵת [object marker] אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service וְ wᵊ וְ and לֹ֖א lˌō לֹא not נִחָֽמְתִּי׃ niḥˈāmᵊttî נחם repent, console
8:14. quia haec dicit Dominus exercituum sicut cogitavi ut adfligerem vos cum ad iracundiam provocassent patres vestri me dicit DominusFor thus saith the Lord of hosts: As I purposed io afflict you, when your fathers had provoked me to wrath, saith the Lord,
14. For thus saith the LORD of hosts: As I thought to do evil unto you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not;
8:14. For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:
8:14. For thus says the Lord of hosts: Just as I intended to afflict you, when your fathers had provoked me to wrath, says the Lord,
For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:

8:14 Ибо так говорит Господь Саваоф; как Я определил наказать вас, когда отцы ваши прогневали Меня, говорит Господь Саваоф, и не отменил,
8:14
διότι διοτι because; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ὃν ος who; what
τρόπον τροπος manner; by means
διενοήθην διανοεομαι the
κακῶσαι κακοω do bad; turn bad
ὑμᾶς υμας you
ἐν εν in
τῷ ο the
παροργίσαι παροργιζω enrage; provoke
με με me
τοὺς ο the
πατέρας πατηρ father
ὑμῶν υμων your
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
καὶ και and; even
οὐ ου not
μετενόησα μετανοεω reconsider; yield
8:14
כִּ֣י kˈî כִּי that
כֹ֣ה ḵˈō כֹּה thus
אָמַר֮ ʔāmar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֒ ṣᵊvāʔôṯ צָבָא service
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
זָמַמְ֜תִּי zāmamˈtî זמם ponder
לְ lᵊ לְ to
הָרַ֣ע hārˈaʕ רעע be evil
לָכֶ֗ם lāḵˈem לְ to
בְּ bᵊ בְּ in
הַקְצִ֤יף haqṣˈîf קצף be angry
אֲבֹֽתֵיכֶם֙ ʔᵃvˈōṯêḵem אָב father
אֹתִ֔י ʔōṯˈî אֵת [object marker]
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
נִחָֽמְתִּי׃ niḥˈāmᵊttî נחם repent, console
8:14. quia haec dicit Dominus exercituum sicut cogitavi ut adfligerem vos cum ad iracundiam provocassent patres vestri me dicit Dominus
For thus saith the Lord of hosts: As I purposed io afflict you, when your fathers had provoked me to wrath, saith the Lord,
8:14. For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:
8:14. For thus says the Lord of hosts: Just as I intended to afflict you, when your fathers had provoked me to wrath, says the Lord,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:14: As I thought to punish you - (Literally, to do evil to you) "and repented not." In like way God says in Jeremiah, "I have purposed and will not repent." Jer 4:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: As: Zac 1:6; Psa 33:11; Isa 14:24; Jer 31:28
I repented: Ch2 36:16; Jer 4:28, Jer 15:1-6, Jer 20:16; Eze 24:14
Carl Friedrich Keil and Franz Delitzsch
8:14
The ground upon which this promise rests is given in Zech 8:14 and Zech 8:15, and it is closed in Zech 8:16 and Zech 8:17 by the addition of the condition upon which it is to be fulfilled. Zech 8:14. "For thus saith Jehovah of hosts: As I thought to do evil to you, when your fathers were angry with me, saith Jehovah of hosts, and repented not; Zech 8:15. So have I purposed again in these days to do good to Jerusalem and to the house of Judah. Fear ye not. Zech 8:16. These are the words that ye are to do: speak truth every one to his neighbour; truth and judgment of peace judge ye in your gates. Zech 8:17. And let not one devise the evil of his neighbour, and love not the oath of deceit: for all this, I hate it, is the saying of Jehovah." As the time of punishment by exile came upon Israel through the decree of God, so is it now a decree of the Lord to show good to Judah. In שׁבתּי זממתּי the שׁבתּי takes the place of the adverbial idea "again." The people have therefore no need to fear, if they are only diligent in practising truth, righteousness, and love to their neighbour. God required the same of the fathers (Zech 7:9-10). Mishpat shâlōm is such an administration of justice as tends to promote peace and establish concord between those who are at strife. "In your gates," where courts of justice were held (cf. Deut 21:19; Deut 22:15, etc.). The את before כּל־אלּה in Zech 8:17 may be accounted for from a kind of attraction, inasmuch as by the insertion of אשׁר the object "all this" is separated from the verb, to bring it out with emphasis: "As for all this, it is what I hate." Compare the similar use of 'ēth in Hag 2:5, and Ewald, 277, d.
Geneva 1599
8:14 For thus saith the LORD of hosts; As I thought to punish (h) you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:
(h) Read (Ezek 18:20).
John Gill
8:14 For thus saith the Lord of hosts,.... In order to assure them of the truth of what he promised, he observes the fulfilment of what he had threatened, he being as true and faithful in the one as in the other:
As I thought to punish you: determined to do it, by suffering them to be carried captive:
when your fathers provoked me to wrath, saith the Lord of hosts; by their immorality, idolatry, and contempt of his prophets:
and I repented not; the Targum adds, "of my word"; of the resolution he had taken up in his heart, and of the declaration of it by his prophets, that he would punish them; this he did not repent of, revoke, change, and alter, but steadily abode by it, and executed it.
John Wesley
8:14 I repented not - I did not fail to do it.
Robert Jamieson, A. R. Fausset and David Brown
8:14 I thought--I determined.
you--that is, your fathers, with whom ye are one; the Jewish Church of all ages being regarded as an organic whole (compare Hag 2:5; Mt 23:31-32).
repented not--I changed not My purpose, because they changed not their mind (2Chron 36:16). With the froward God shows Himself froward (Ps 18:26). If the threatened punishment has been so unchangeably inflicted, much more will God surely give the promised blessing, which is so much more consonant to His nature (Jer 31:28).
8:158:15: եւ ո՛չ զղջացայ. նոյնպէս պատրաստեալ եւ խորհեալ եմ յաւուրս յայսոսիկ՝ բարի՛ առնել Երուսաղեմի՝ եւ տանդ Յուդայ. քաջալերեցարո՛ւք[10850]. [10850] Ոմանք. Եւ զղջացայ. նոյնպէս պատ՛՛... յաւուրս յայնոսիկ։
15 այնպէս էլ ես վերստին մտածել ու վճռել եմ այս օրերին բարիք անել Երուսաղէմին եւ Յուդայի տանը: Քաջալերուեցէ՛ք:
15 Այնպէս դարձայ ու այս օրերը Երուսաղէմի ու Յուդայի տանը բարիք ընելու դիտաւորութիւն ունեցայ։ Մի՛ վախնաք։
նոյնպէս [85]պատրաստեալ եւ խորհեալ եմ յաւուրս յայսոսիկ բարի առնել Երուսաղեմի եւ տանդ Յուդայ. քաջալերեցարուք:

8:15: եւ ո՛չ զղջացայ. նոյնպէս պատրաստեալ եւ խորհեալ եմ յաւուրս յայսոսիկ՝ բարի՛ առնել Երուսաղեմի՝ եւ տանդ Յուդայ. քաջալերեցարո՛ւք[10850].
[10850] Ոմանք. Եւ զղջացայ. նոյնպէս պատ՛՛... յաւուրս յայնոսիկ։
15 այնպէս էլ ես վերստին մտածել ու վճռել եմ այս օրերին բարիք անել Երուսաղէմին եւ Յուդայի տանը: Քաջալերուեցէ՛ք:
15 Այնպէս դարձայ ու այս օրերը Երուսաղէմի ու Յուդայի տանը բարիք ընելու դիտաւորութիւն ունեցայ։ Մի՛ վախնաք։
zohrab-1805▾ eastern-1994▾ western am▾
8:158:15 так опять Я определил в эти дни соделать доброе Иерусалиму и дому Иудину; не бойтесь!
8:15 οὕτως ουτως so; this way παρατέταγμαι παρατασσω and; even διανενόημαι διανοεομαι in ταῖς ο the ἡμέραις ημερα day ταύταις ουτος this; he τοῦ ο the καλῶς καλως.1 finely; fairly ποιῆσαι ποιεω do; make τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τὸν ο the οἶκον οικος home; household Ιουδα ιουδα Iouda; Iutha θαρσεῖτε θαρσεω brave
8:15 כֵּ֣ן kˈēn כֵּן thus שַׁ֤בְתִּי šˈavtî שׁוב return זָמַ֨מְתִּי֙ zāmˈamtî זמם ponder בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these לְ lᵊ לְ to הֵיטִ֥יב hêṭˌîv יטב be good אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah אַל־ ʔal- אַל not תִּירָֽאוּ׃ tîrˈāʔû ירא fear
8:15. et non sum misertus sic conversus cogitavi in diebus istis ut benefaciam Hierusalem et domui Iuda nolite timereAnd I had no mercy: so turning again I have thought in these days to do good to the house of Juda, and Jerusalem: fear not.
15. so again have I thought in these days to do good unto Jerusalem and to the house of Judah: fear ye not.
8:15. So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not.
8:15. and I did not show mercy, so have I turned back, thinking in these days to do good to the house of Judah and to Jerusalem. Do not be afraid.
So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not:

8:15 так опять Я определил в эти дни соделать доброе Иерусалиму и дому Иудину; не бойтесь!
8:15
οὕτως ουτως so; this way
παρατέταγμαι παρατασσω and; even
διανενόημαι διανοεομαι in
ταῖς ο the
ἡμέραις ημερα day
ταύταις ουτος this; he
τοῦ ο the
καλῶς καλως.1 finely; fairly
ποιῆσαι ποιεω do; make
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
Ιουδα ιουδα Iouda; Iutha
θαρσεῖτε θαρσεω brave
8:15
כֵּ֣ן kˈēn כֵּן thus
שַׁ֤בְתִּי šˈavtî שׁוב return
זָמַ֨מְתִּי֙ zāmˈamtî זמם ponder
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
לְ lᵊ לְ to
הֵיטִ֥יב hêṭˌîv יטב be good
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
אַל־ ʔal- אַל not
תִּירָֽאוּ׃ tîrˈāʔû ירא fear
8:15. et non sum misertus sic conversus cogitavi in diebus istis ut benefaciam Hierusalem et domui Iuda nolite timere
And I had no mercy: so turning again I have thought in these days to do good to the house of Juda, and Jerusalem: fear not.
8:15. So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not.
8:15. and I did not show mercy, so have I turned back, thinking in these days to do good to the house of Judah and to Jerusalem. Do not be afraid.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:15: So have I turned and purposed in these days to do well unto Jerusalem - Dionysius: "God, to be better understood, speaketh with the feelings and after the manner of men, although, in the passionless and unchangeable God, there is no provocation to anger, nor turning, implying change in Himself." So He says by Jeremiah, "I know the thoughts that I think toward you, saith the Lord, thoughts of peace and not of evil" Jer 29:11. And, with the same contrast as here, "As I have watched over them to pluck up and to break down and to throw down, and to destroy and to afflict, so will I watch over them, to build and to plant, saith the Lord" Jer 31:28. His having done what He purposed before was an earnest the more, that He would do what He purposed now. His chastisements were the earnests of His mercies; for they too were an austere form of His love. Osorius: "When the Lord stretches out His hand to strike those who are contumacious in guilt, none can hold His hand that He exact not the due punishment. Therefore He says, that He repented not; so, when He receives to grace those who repent of their sins, no one can any way delay the course of His benevolence. "For the gifts and calling of God are without repentance" Rom 11:29.
And to the house of Judah - Ribera: He speaks to the two tribes, not to, or of the ten, because Christ was to come to the two tribes, and Zechariah was prophesying to them, and they were to be admonished to prepare themselves in good works, lest the coming of Christ should not profit them, on account of their depraved ways. But the ten tribes were far off in the cities of the Medes, nor was Christ to come to them; but they were to hear the Gospel through the Apostles, and so he prophesies of the conversion of all to the glory of Christ, yet he could not admonish all, but those only to whom he was sent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: have: Jer 29:11-14, Jer 32:42; Mic 4:10-13, Mic 7:18-20
fear: Zac 8:13; Isa 43:1, Isa 43:2; Zep 3:16, Zep 3:17; Luk 12:32
Geneva 1599
8:15 So again have I thought in these days (i) to do good to Jerusalem and to the house of Judah: fear ye not.
(i) Which declares that man cannot turn to God until he changes man's heart by his Spirit, and so begin to do good to them, which is to pardon his sins and to give him his graces.
John Gill
8:15 So again,.... Or "so I am returned" (n), as in Zech 8:3,
have I thought in these days to do well unto Jerusalem, and to the house of Judah; by bestowing the above mentioned blessings on them; and as Jehovah has thought, so it comes to pass, and as he has purposed, so it stands; whatever he determines shall be, as for evil, so for good, Is 14:24,
fear ye not; as in Zech 8:13.
(n) "sic conversus sum", Pagninus, Montanus, Calvin; "ita conversus", Junius & Tremellius, Piscator; "reversus sum", Burkius.
John Wesley
8:15 So - So with like steadiness of mind I have purposed to do well to you.
8:168:16: այս բանք են զոր առնիցէք. Խօսեցարո՛ւք զճշմարտութիւն իւրաքանչիւր ընկերի իւրում. եւ դատաստան՝ խաղաղութեան եւ արդա՛ր դատեցարուք ՚ի դրունս ձեր[10851]. [10851] Բազումք. Իւրաքանչիւր ընդ ընկերի։
16 Սրանք են այն բաները, որ պիտի անէք. թող ամէն մէկը ճշմարտութիւնն ասի իր ընկերոջը. խաղաղութեա՛ն դատաստան եւ արդա՛ր դատ արէք ձեր դռներին.
16 Ձեր ընելիքները ասոնք են՝ ճշմարտութիւնը խօսեցէ՛ք ամէն մէկդ իր ընկերին հետ, ձեր դռներուն մէջ արդարութեամբ եւ խաղաղութեամբ դատաստան տեսէք
Այս բանք են զոր առնիցէք. Խօսեցարուք զճշմարտութիւն իւրաքանչիւր ընդ ընկերի իւրում, եւ դատաստան խաղաղութեան եւ արդար դատեցարուք ի դրունս ձեր:

8:16: այս բանք են զոր առնիցէք. Խօսեցարո՛ւք զճշմարտութիւն իւրաքանչիւր ընկերի իւրում. եւ դատաստան՝ խաղաղութեան եւ արդա՛ր դատեցարուք ՚ի դրունս ձեր[10851].
[10851] Բազումք. Իւրաքանչիւր ընդ ընկերի։
16 Սրանք են այն բաները, որ պիտի անէք. թող ամէն մէկը ճշմարտութիւնն ասի իր ընկերոջը. խաղաղութեա՛ն դատաստան եւ արդա՛ր դատ արէք ձեր դռներին.
16 Ձեր ընելիքները ասոնք են՝ ճշմարտութիւնը խօսեցէ՛ք ամէն մէկդ իր ընկերին հետ, ձեր դռներուն մէջ արդարութեամբ եւ խաղաղութեամբ դատաստան տեսէք
zohrab-1805▾ eastern-1994▾ western am▾
8:168:16 Вот дела, которые вы должны делать: говорите истину друг другу; по истине и миролюбно судите у ворот ваших.
8:16 οὗτοι ουτος this; he οἱ ο the λόγοι λογος word; log οὓς ος who; what ποιήσετε ποιεω do; make λαλεῖτε λαλεω talk; speak ἀλήθειαν αληθεια truth ἕκαστος εκαστος each πρὸς προς to; toward τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even κρίμα κριμα judgment εἰρηνικὸν ειρηνικος peaceful κρίνατε κρινω judge; decide ἐν εν in ταῖς ο the πύλαις πυλη gate ὑμῶν υμων your
8:16 אֵ֥לֶּה ʔˌēlleh אֵלֶּה these הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תַּֽעֲשׂ֑וּ tˈaʕᵃśˈû עשׂה make דַּבְּר֤וּ dabbᵊrˈû דבר speak אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת together with רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness וּ û וְ and מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice שָׁלֹ֔ום šālˈôm שָׁלֹום peace שִׁפְט֖וּ šifṭˌû שׁפט judge בְּ bᵊ בְּ in שַׁעֲרֵיכֶֽם׃ šaʕᵃrêḵˈem שַׁעַר gate
8:16. haec sunt ergo verba quae facietis loquimini veritatem unusquisque cum proximo suo veritatem et iudicium pacis iudicate in portis vestrisThese then are the things, which you shall do: Speak ye truth every one to his neighbour; judge ye truth and judgment of peace in your gates.
16. These are the things that ye shall do; Speak ye every man the truth with his neighbour; execute the judgment of truth and peace in your gates:
8:16. These [are] the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates:
8:16. Therefore, these are the words that you shall do: Speak the truth, each one to his neighbor. With truth and a judgment of peace, judge at your gates.
These [are] the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates:

8:16 Вот дела, которые вы должны делать: говорите истину друг другу; по истине и миролюбно судите у ворот ваших.
8:16
οὗτοι ουτος this; he
οἱ ο the
λόγοι λογος word; log
οὓς ος who; what
ποιήσετε ποιεω do; make
λαλεῖτε λαλεω talk; speak
ἀλήθειαν αληθεια truth
ἕκαστος εκαστος each
πρὸς προς to; toward
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καὶ και and; even
κρίμα κριμα judgment
εἰρηνικὸν ειρηνικος peaceful
κρίνατε κρινω judge; decide
ἐν εν in
ταῖς ο the
πύλαις πυλη gate
ὑμῶν υμων your
8:16
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תַּֽעֲשׂ֑וּ tˈaʕᵃśˈû עשׂה make
דַּבְּר֤וּ dabbᵊrˈû דבר speak
אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness
אִ֣ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת together with
רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow
אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness
וּ û וְ and
מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
שִׁפְט֖וּ šifṭˌû שׁפט judge
בְּ bᵊ בְּ in
שַׁעֲרֵיכֶֽם׃ šaʕᵃrêḵˈem שַׁעַר gate
8:16. haec sunt ergo verba quae facietis loquimini veritatem unusquisque cum proximo suo veritatem et iudicium pacis iudicate in portis vestris
These then are the things, which you shall do: Speak ye truth every one to his neighbour; judge ye truth and judgment of peace in your gates.
8:16. These [are] the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates:
8:16. Therefore, these are the words that you shall do: Speak the truth, each one to his neighbor. With truth and a judgment of peace, judge at your gates.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:16: Speak ye every man the truth - See Zac 7:9, Zac 7:10.
Albert Barnes: Notes on the Bible - 1834
8:16: These are the things that ye shall do - He exhorts them to the same duties, to which the former prophets had exhorted their fathers, Zac 7:9-10, and, as before, first positively to truth and peace; then to avoid everything contrary to it. "Judgment of peace" must be judgment which issues in peace, as all righteous judgment righteously received, in which case each party acquiesces, must. Kimchi: "If ye judge righteousness, there will be peace between the litigants, according to that proverb, Sanhedr. f. 7. a. quoted by Me. Caul, p. 78), 'He that hath his coat taken from him by the tribunal, let him sing and go his way' ("because," says a gloss (Rashi, quoted Ibid.), "they have judged the judgment of truth, and have taken away that which would have been stolen property, if he retained it," being in fact not his). And they have quoted that, "And all this people shall go to their place in peace" Exo 18:23. : "All this people," even he that is condemned in judgment. It is also interpreted of arbitration. What sort of judgment is that, in which there is peace? It is that of arbitration."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: are: Deu 10:12, Deu 10:13, Deu 11:7, Deu 11:8; Mic 6:8; Luk 3:8-14; Eph 4:17; Pe1 1:13-16
Speak: Zac 8:19, Zac 7:9; Lev 19:11; Psa 15:2; Pro 12:17, Pro 12:19; Jer 9:3-5; Hos 4:1, Hos 4:2; Mic 6:12; Eph 4:25; Th1 4:6; Rev 21:8
execute the judgment of truth and peace: Heb. judge truth and the judgment of peace, Zac 7:9; Isa 9:7, Isa 11:3-9; Amo 5:15, Amo 5:24; Mat 5:9
John Gill
8:16 These are the things that ye shall do,.... Which were duties incumbent on them, and which it became them to perform, under a sense of the favours bestowed on them, to show their gratitude to God, and that they might glorify him:
Speak ye every man the truth to his neighbour; not using deceit, prevarication, and lying, Eph 4:25 and it becomes every man under the Gospel dispensation, according to the gift he has received, to speak, publish, and declare the truth of the Gospel, to the edification of others:
execute the judgment of truth and peace in your gates; that is, execute true judgment, as in Zech 7:9 do justice between man and man, without respect of persons; the issue of which will be peace between the contending parties: and this was to be done in their "gates", because there their courts of judicature were kept.
John Wesley
8:16 Judgment of truth - True judgment. Peace - That may restore, and settle peace among you. Gates - The places of judicature, where the judges sat.
Robert Jamieson, A. R. Fausset and David Brown
8:16 The promised blessings are connected with obedience. God's covenanted grace will lead those truly blessed by it to holiness, not licentiousness.
truth to . . . neighbour--not that the truth should not be spoken to foreigners too; but He makes it an aggravation of their sin, that they spared not even their brethren. Besides, and above all outward ordinances (Zech 7:3), God requires truth and justice.
judgment of . . . peace--Equitable decisions tend to allay feuds and produce peace.
gates--the place where courts of judicature in the East were held.
8:178:17: եւ իւրաքանչիւր չար ընկերի իւրում մի՛ խորհիք ՚ի սիրտս ձեր. եւ զերդումն սուտ՝ մի՛ սիրէք. զի զա՛յն ամենայն ատեցի՝ ասէ Տէր ամենակալ։
17 թող ամէն մէկը իր սրտում չարիք չխորհի ընկերոջ դէմ. մի՛ սիրէք սուտ երդումը, որովհետեւ ես ատեցի այս բոլորը», - ասում է Ամենակալ Տէրը:
17 Ու ձեզմէ մէկը իր սրտին մէջ իր ընկերին համար չարութիւն թող չմտածէ եւ սուտ երդումը մի՛ սիրէք. վասն զի ես այս բոլոր բաները կ’ատեմ’», կ’ըսէ Տէրը։
եւ իւրաքանչիւր չար ընկերի իւրում մի՛ խորհիք ի սիրտս ձեր, եւ զերդումն սուտ մի՛ սիրէք. զի զայն ամենայն ատեցի, ասէ Տէր ամենակալ:

8:17: եւ իւրաքանչիւր չար ընկերի իւրում մի՛ խորհիք ՚ի սիրտս ձեր. եւ զերդումն սուտ՝ մի՛ սիրէք. զի զա՛յն ամենայն ատեցի՝ ասէ Տէր ամենակալ։
17 թող ամէն մէկը իր սրտում չարիք չխորհի ընկերոջ դէմ. մի՛ սիրէք սուտ երդումը, որովհետեւ ես ատեցի այս բոլորը», - ասում է Ամենակալ Տէրը:
17 Ու ձեզմէ մէկը իր սրտին մէջ իր ընկերին համար չարութիւն թող չմտածէ եւ սուտ երդումը մի՛ սիրէք. վասն զի ես այս բոլոր բաները կ’ատեմ’», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
8:178:17 Никто из вас да не мыслит в сердце своем зла против ближнего своего, и ложной клятвы не любите, ибо все это Я ненавижу, говорит Господь.
8:17 καὶ και and; even ἕκαστος εκαστος each τὴν ο the κακίαν κακια badness; vice τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him μὴ μη not λογίζεσθε λογιζομαι account; count ἐν εν in ταῖς ο the καρδίαις καρδια heart ὑμῶν υμων your καὶ και and; even ὅρκον ορκος oath ψευδῆ ψευδης false μὴ μη not ἀγαπᾶτε αγαπαω love διότι διοτι because; that ταῦτα ουτος this; he πάντα πας all; every ἐμίσησα μισεω hate λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty
8:17 וְ wᵊ וְ and אִ֣ישׁ׀ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] רָעַ֣ת rāʕˈaṯ רָעָה evil רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow אַֽל־ ʔˈal- אַל not תַּחְשְׁבוּ֙ taḥšᵊvˌû חשׁב account בִּ bi בְּ in לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart וּ û וְ and שְׁבֻ֥עַת šᵊvˌuʕaṯ שְׁבוּעָה oath שֶׁ֖קֶר šˌeqer שֶׁקֶר lie אַֽל־ ʔˈal- אַל not תֶּאֱהָ֑בוּ teʔᵉhˈāvû אהב love כִּ֧י kˈî כִּי that אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֵ֛לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׂנֵ֖אתִי śānˌēṯî שׂנא hate נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
8:17. et unusquisque malum contra amicum suum ne cogitetis in cordibus vestris et iuramentum mendax ne diligatis omnia enim haec sunt quae odi dicit DominusAnd let none of you imagine evil in your hearts against his friend: and love not a false oath: for all these are the things that I hate, saith the Lord.
17. and let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the LORD.
8:17. And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these [are things] that I hate, saith the LORD.
8:17. And let not anyone think up evil against his friend in your hearts. And do not choose to swear falsely. For all these are things that I hate, says the Lord.
And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these [are things] that I hate, saith the LORD:

8:17 Никто из вас да не мыслит в сердце своем зла против ближнего своего, и ложной клятвы не любите, ибо все это Я ненавижу, говорит Господь.
8:17
καὶ και and; even
ἕκαστος εκαστος each
τὴν ο the
κακίαν κακια badness; vice
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
μὴ μη not
λογίζεσθε λογιζομαι account; count
ἐν εν in
ταῖς ο the
καρδίαις καρδια heart
ὑμῶν υμων your
καὶ και and; even
ὅρκον ορκος oath
ψευδῆ ψευδης false
μὴ μη not
ἀγαπᾶτε αγαπαω love
διότι διοτι because; that
ταῦτα ουτος this; he
πάντα πας all; every
ἐμίσησα μισεω hate
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
8:17
וְ wᵊ וְ and
אִ֣ישׁ׀ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
רָעַ֣ת rāʕˈaṯ רָעָה evil
רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow
אַֽל־ ʔˈal- אַל not
תַּחְשְׁבוּ֙ taḥšᵊvˌû חשׁב account
בִּ bi בְּ in
לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart
וּ û וְ and
שְׁבֻ֥עַת šᵊvˌuʕaṯ שְׁבוּעָה oath
שֶׁ֖קֶר šˌeqer שֶׁקֶר lie
אַֽל־ ʔˈal- אַל not
תֶּאֱהָ֑בוּ teʔᵉhˈāvû אהב love
כִּ֧י kˈî כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׂנֵ֖אתִי śānˌēṯî שׂנא hate
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
8:17. et unusquisque malum contra amicum suum ne cogitetis in cordibus vestris et iuramentum mendax ne diligatis omnia enim haec sunt quae odi dicit Dominus
And let none of you imagine evil in your hearts against his friend: and love not a false oath: for all these are the things that I hate, saith the Lord.
8:17. And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these [are things] that I hate, saith the LORD.
8:17. And let not anyone think up evil against his friend in your hearts. And do not choose to swear falsely. For all these are things that I hate, says the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:17: For all these things do I hate - Literally, emphatic, "For they are all these things which I hate." This is the sum of what I hate; for they comprise in brief the breaches of the two tables, the love of God and of man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: let: Zac 7:10; Pro 3:29, Pro 6:14; Jer 4:14; Mic 2:1-3; Mat 5:28, Mat 12:35, Mat 15:19
love: Zac 5:3, Zac 5:4; Jer 4:2; Mal 3:5
things: Psa 5:5, Psa 5:6, Psa 10:3; Pro 6:16-19, Pro 8:13; Jer 44:4; Hab 1:13
John Gill
8:17 And let none of you imagine evil in your hearts against his neighbour,.... See Gill on Zech 7:10 hatred without a cause was a governing vice under the second temple, and Jarchi says was the cause of the destruction of it; see Jn 15:25,
and love no false oath; whereby the character and property of a fellow creature are hurt; nor any vain one, which the Jews were addicted to, Mt 5:34,
for all these are things that I hate, saith the Lord; as being contrary to his nature, and to his law; and is a reason why they should be hated and avoided by men.
Robert Jamieson, A. R. Fausset and David Brown
8:17 all these . . . I hate--therefore ye too ought to hate them. Religion consists in conformity to God's nature, that we should love what God loves and hate what God hates.
8:188:18: Եւ եղեւ բան Տեառն ամենակալի առ իս՝ եւ ասէ.
18 Ամենակալ Տէրը խօսքն ուղղեց ինձ եւ ասաց.
18 Դարձեալ զօրքերու Տէրոջը խօսքը ինծի եղաւ ըսելով.
Եւ եղեւ բան Տեառն ամենակալի առ իս` եւ ասէ:

8:18: Եւ եղեւ բան Տեառն ամենակալի առ իս՝ եւ ասէ.
18 Ամենակալ Տէրը խօսքն ուղղեց ինձ եւ ասաց.
18 Դարձեալ զօրքերու Տէրոջը խօսքը ինծի եղաւ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
8:188:18 И было ко мне слово Господа Саваофа:
8:18 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κύριου κυριος lord; master παντοκράτορος παντοκρατωρ almighty πρός προς to; toward με με me λέγων λεγω tell; declare
8:18 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
8:18. et factum est verbum Domini exercituum ad me dicensAnd the word of the Lord of hosts came to me, saying:
18. And the word of the LORD of hosts came unto me, saying,
8:18. And the word of the LORD of hosts came unto me, saying,
8:18. And the word of the Lord of hosts came to me, saying:
And the word of the LORD of hosts came unto me, saying:

8:18 И было ко мне слово Господа Саваофа:
8:18
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κύριου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
πρός προς to; toward
με με me
λέγων λεγω tell; declare
8:18
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
8:18. et factum est verbum Domini exercituum ad me dicens
And the word of the Lord of hosts came to me, saying:
8:18. And the word of the LORD of hosts came unto me, saying,
8:18. And the word of the Lord of hosts came to me, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19. При изложенных выше условиях, посты должны превратиться для иудеев в торжественные и приятные празднества.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 And the word of the LORD of hosts came unto me, saying, 19 Thus saith the LORD of hosts; The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace. 20 Thus saith the LORD of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities: 21 And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts: I will go also. 22 Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD. 23 Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.
These verses contain two precious promises, for the further encouragement of those pious Jews that were hearty in building the temple.
I. That a happy period should be put to their fasts, and there should be no more occasion for them, but they should be converted into thanksgiving days, v. 19. This is a direct answer to the enquiry concerning their fasts, ch. vii. 3. Those of them that fasted in hypocrisy had their doom in the foregoing chapter, but those that in sincerity humbled themselves before God, and sought his face, have here a comfortable assurance given them of a large share in the happy times approaching. The four yearly fasts which they had religiously observed should be to the house of Judah joy and gladness, and solemn feasts, and those cheerful ones. Note, Joyous times will come to the church after troublous times; if weeping endure for more than a night, and joy come not next morning, yet the morning will come that will introduce it at length. And, when God comes towards us in ways of mercy, we must meet him with joy and thankfulness; when God turns judgments into mercies we must turn fasts into festivals, and thus walk after the Lord. And those who sow in tears with Zion shall reap in joy with her; those who submit to the restraints of her solemn fasts while they continue shall share in the triumphs of her cheerful feasts when they come, Isa. lxvi. 10. The inference from this promise is, "Therefore love the truth and peace; be faithful and honest in all your dealings, and let it be a pleasure to you to be so, though thereby you cut yourselves short of those gains which you see others get dishonestly; and, as much as in you lies, live peaceably with all men, and be in your element when you are in charity. Let the truths of God rule in your heads, and let the peace of God rule in your hearts."
II. That a great accession should be made to the church by the conversion of many foreigners, v. 20-23. This was fulfilled but in part when, in the latter times of the Jewish church, there were abundance of proselytes from all the countries about, and some that lay very remote, who came yearly to worship at Jerusalem, which added very much both to the grandeur and wealth of that city, and contributed greatly to the making of it so considerable as it came to be before our Saviour's time, though now it was but just peeping out of its ruins. But it would be accomplished much more fully in the conversion of the Gentiles to the faith of Christ, and the incorporating of them with the believing Jews in one great body, under Christ the head, a mystery which is made manifest by the scriptures of the prophets (Rom. xvi. 26), and by this among the rest, which makes it strange that when it was accomplished it was so great a surprise and stumbling-block to the Jews. Observe,
1. Who they are that shall be added to the church--people, and the inhabitants of many cities (v. 20); not only a few ignorant country people that may be easily imposed upon, or some idle people that have nothing else to do, but intelligent inquisitive citizens, men of business and acquaintance with the world, shall embrace the gospel of Christ; yea, many people and strong nations (v. 22), some of all languages, v. 23. By this it appears that they are brought into the church, not by human persuasion, for they are of different languages, not by external force, for they are strong nations, able to have kept their ground if they had been so attacked, but purely by the effectual working of divine truth and grace. Note, God has his remnant in all parts; and in the general assembly of the church of the first-born some will be found out of all nations and kindreds, Rev. vii. 9.
2. How their accession to the church is described: They shall come to pray before the Lord and to seek the Lord of hosts (v. 21); and, to show that this is the main matter in which their conversion consists, it is repeated (v. 22): They shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. No mention is made of their offering sacrifices, not only because these were not expected from the proselytes of the gate, but because, when the Gentiles should be brought in, sacrifice and offering should be quite abolished. See who are to be accounted converts to God and members of the church: and all that are converts to God are members of the church. (1.) They are such as seek the Lord of hosts, such as enquire for God their Maker, covet and court his favour, and are truly desirous to know his mind and will and sincerely devoted to his honour and glory. This is the generation of those that seek him. (2.) They are such as pray before the Lord,--such as make conscience, and make a business, of the duty of prayer,--such as dare not, would not, for all the world, live without it,--such as by prayer pay their homage to God, own their dependence upon him, maintain their communion with him, and fetch in mercy and grace from him. (3.) They are such as herein have an eye to the divine revelation and institution, which is signified by their doing this in Jerusalem, the place which God had chosen, where his word was, where his temple was, which was a type of Christ and his mediation, which all faithful worshippers will have a believing regard to.
3. How unanimous they shall be in their accession to the church, and how zealous in exciting one another to it (v. 21): The inhabitants of one city shall go to another, as formerly when they went up from all parts of the country to worship at the yearly feasts; and they shall say, Let us go speedily to pray before the Lord; I will go also. This intimates, (1.) That those who are brought into an acquaintance with Christ themselves should do all they can to bring others acquainted with him; thus Andrew invited Peter to Christ and Philip invited Nathanael. True grace hates monopolies. (2.) That those who are duly sensible of their need of Christ, and of the favour of God through him, will stir up themselves and others without delay to hasten to him: "Let us go speedily to pray; it is for our lives, and the lives of our souls, that we are to petition, and therefore it concerns us to lose no time; in a matter of such moment delays are dangerous." (3.) That our communion with God is very much assisted and furthered by the communion of saints. It is pleasant to go to the house of God in company (Ps. lv. 14), with the multitude (Ps. xlii. 4), and it is of good use to those that do so to excite one another to go speedily and lose no time; we should be glad when it is said to us, Let us go, Ps. cxxii. 1. As iron sharpens iron, so may good men sharpen the countenances and spirits one of another in that which is good. (4.) That those who stir up others to that which is good must take heed that they do not turn off, or tire, or draw back themselves; he that says, Let us go, says, I will go also. What good we put others upon doing we must see to it that we do ourselves, else we shall be judged out of our own mouths. Not, "Do you go, and I will stay at home;" but, "Do you go, and I will go with you." "A singular pattern (says Mr. Pemble) of zealous charity, that neither leaves others behind nor turns others before it."
4. Upon what inducement they shall join themselves to the church, not for the church's sake, but for his sake who dwells in it (v. 23): Ten men of different nations and languages shall take hold of the skirt of him that is a Jew, begging of him not to outgo them, but to take them along with him. This intimates the great honour they have for a Jew, as one of the chosen people of God, and therefore well worthy their acquaintance; they cannot all come to take him by the hand, or embrace him in their arms, but are ambitious to take hold of the skirt of his robe, to touch the hem of his garment, saying, We will go with you, for we have heard that God is with you. The gospel was preached to the Jews first (for of that nation the apostles were) and by them it was carried to the Gentiles. St. Paul was a Jew whose skirt many took hold of when they welcomed him as an angel of God, and begged him to take them along with him to Christ; thus the Greeks took hold of Philip's skirt, saying, Sir, we would see Jesus, John xii. 21. Note, It is the privilege of the saints that they have God with them, have him among them--the knowledge, and fear, and worship of him; they have his favour and gracious presence, and this should invite us into communion with them. It is good being with those who have God with them, and those who join themselves to the Lord must join themselves to his disciples; if we take God for our God, we must take his people for our people, cast in our lot among them, and be willing to take our lot with them.
Carl Friedrich Keil and Franz Delitzsch
8:18
The last word of God gives, in connection with what precedes, the direct answer to the inquiry concerning the fast-days, and consists of three sayings, Zech 8:19, Zech 8:20, and Zech 8:23, of which the second and third explain the contents of the first more clearly. Zech 8:18 is the same as Zech 8:1 and Zech 8:7 and Zech 4:8. Zech 8:19. "Thus saith Jehovah of hosts: The fasting of the fourth, and the fasting of the fifth, and the fasting of the seventh, and the fasting of the tenth (months), will become pleasure and joy to the house of Judah, and good feasts. But truth and peace ye should love." On the fast-days mentioned, compare the exposition of Zech 7:3. These fast-days the Lord will turn into days of joy and cheerful feast-days - namely, by bestowing upon them such a fulness of salvation, that Judah will forget to commemorate the former mournful events, and will only have occasion to rejoice in the blessings of grace bestowed upon it by God; though only when the condition mentioned in Zech 8:16 and Zech 8:17 has been fulfilled.
(Note: Luther aptly observes: "Keep only what I command, and let fasting alone. Yea, if ye keep my commandments, not only shall such fasts be over and come to an end; but because I will do so much good to Jerusalem, all the affliction, for which ye have chosen and kept such fasting, shall be so forgotten, that ye will be transported with joy when ye think of your fasting, and of the heart's grief on account of which ye fasted for the time," etc.)
John Gill
8:18 And the word of the Lord of hosts came unto me, saying. The word of prophecy, as the Targum paraphrases it: here begins a new prophecy, respecting the abrogation of Jewish fasts, and the calling of the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
8:18 The prophet answers the query (Zech 7:3) as to the fast in the fifth month, by a reply applying to all their fasts: these are to be turned into days of rejoicing. So Jesus replied to His disciples when similarly consulting Him as to why fasting was not imposed by Him, as it was by John the Baptist. When the Sun of righteousness shines, tears are dried up (Mt 9:15). So hereafter (Is 35:10).
8:198:19: Ա՛յսպէս ասէ Տէր ամենակալ. Պահքն չորրորդք՝ եւ պահքն հինգերորդք. պահքն եւթներորդք՝ եւ պահքն տասներորդք՝ եղիցին տանդ Յուդայ ՚ի խնդութիւն եւ յուրախութիւն եւ ՚ի տօնս բարութեանց. եւ ուրա՛խ լիջիք, եւ զճշմարտութիւն եւ զխաղաղութիւն սիրեցէ՛ք[10852]։[10852] Ոմանք. Եւ պահքն եւթ՛՛... եւ ուրախ եղիջիք. եւ զճշ՛՛։
19 այսպէս է ասում Ամենակալ Տէրը. «Չորրորդ ամսի պահեցողութիւնը, հինգերորդի պահեցողութիւնը, եօթներորդի պահեցողութիւնը, տասներորդի պահեցողութիւնը խնդութեան, ուրախութեան եւ բարութեան տօներ պիտի դառնան Յուդայի տան համար, բայց դուք ուրա՛խ եղէք եւ սիրեցէ՛ք ճշմարտութիւնն ու խաղաղութիւնը»:
19 «Չորրորդ ամսուան ծոմն ու հինգերորդին՝ ծոմը ու եօթներորդին՝ ծոմը եւ տասներորդին ծոմը Յուդայի տանը ցնծութիւն եւ ուրախութիւն ու խնդալից տօներ պիտի ըլլան. ուստի ճշմարտութիւնն ու խաղաղութիւնը սիրեցէք»։
Այսպէս ասէ Տէր ամենակալ. Պահքն չորրորդք եւ պահքն հինգերորդք, պահքն եւթներորդք եւ պահքն տասներորդք` եղիցին տանդ Յուդայ ի խնդութիւն եւ յուրախութիւն եւ ի տօնս բարութեանց. [86]եւ ուրախ լիջիք,`` եւ զճշմարտութիւն եւ զխաղաղութիւն սիրեցէք:

8:19: Ա՛յսպէս ասէ Տէր ամենակալ. Պահքն չորրորդք՝ եւ պահքն հինգերորդք. պահքն եւթներորդք՝ եւ պահքն տասներորդք՝ եղիցին տանդ Յուդայ ՚ի խնդութիւն եւ յուրախութիւն եւ ՚ի տօնս բարութեանց. եւ ուրա՛խ լիջիք, եւ զճշմարտութիւն եւ զխաղաղութիւն սիրեցէ՛ք[10852]։
[10852] Ոմանք. Եւ պահքն եւթ՛՛... եւ ուրախ եղիջիք. եւ զճշ՛՛։
19 այսպէս է ասում Ամենակալ Տէրը. «Չորրորդ ամսի պահեցողութիւնը, հինգերորդի պահեցողութիւնը, եօթներորդի պահեցողութիւնը, տասներորդի պահեցողութիւնը խնդութեան, ուրախութեան եւ բարութեան տօներ պիտի դառնան Յուդայի տան համար, բայց դուք ուրա՛խ եղէք եւ սիրեցէ՛ք ճշմարտութիւնն ու խաղաղութիւնը»:
19 «Չորրորդ ամսուան ծոմն ու հինգերորդին՝ ծոմը ու եօթներորդին՝ ծոմը եւ տասներորդին ծոմը Յուդայի տանը ցնծութիւն եւ ուրախութիւն ու խնդալից տօներ պիտի ըլլան. ուստի ճշմարտութիւնն ու խաղաղութիւնը սիրեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
8:198:19 так говорит Господь Саваоф: пост четвертого месяца и пост пятого, и пост седьмого, и пост десятого соделается для дома Иудина радостью и веселым торжеством; только любите истину и мир.
8:19 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty νηστεία νηστεια fast ἡ ο the τετρὰς τετρας and; even νηστεία νηστεια fast ἡ ο the πέμπτη πεμπτος fifth καὶ και and; even νηστεία νηστεια fast ἡ ο the ἑβδόμη εβδομος seventh καὶ και and; even νηστεία νηστεια fast ἡ ο the δεκάτη δεκατος tenth ἔσονται ειμι be τῷ ο the οἴκῳ οικος home; household Ιουδα ιουδα Iouda; Iutha εἰς εις into; for χαρὰν χαρα joy καὶ και and; even εἰς εις into; for εὐφροσύνην ευφροσυνη celebration καὶ και and; even εἰς εις into; for ἑορτὰς εορτη festival; feast ἀγαθὰς αγαθος good καὶ και and; even εὐφρανθήσεσθε ευφραινω celebrate; cheer καὶ και and; even τὴν ο the ἀλήθειαν αληθεια truth καὶ και and; even τὴν ο the εἰρήνην ειρηνη peace ἀγαπήσατε αγαπαω love
8:19 כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service צֹ֣ום ṣˈôm צֹום fasting הָ hā הַ the רְבִיעִ֡י rᵊvîʕˈî רְבִיעִי fourth וְ wᵊ וְ and צֹ֣ום ṣˈôm צֹום fasting הַ ha הַ the חֲמִישִׁי֩ ḥᵃmîšˌî חֲמִישִׁי fifth וְ wᵊ וְ and צֹ֨ום ṣˌôm צֹום fasting הַ ha הַ the שְּׁבִיעִ֜י ššᵊvîʕˈî שְׁבִיעִי seventh וְ wᵊ וְ and צֹ֣ום ṣˈôm צֹום fasting הָ hā הַ the עֲשִׂירִ֗י ʕᵃśîrˈî עֲשִׂירִי tenth יִהְיֶ֤ה yihyˈeh היה be לְ lᵊ לְ to בֵית־ vêṯ- בַּיִת house יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah לְ lᵊ לְ to שָׂשֹׂ֣ון śāśˈôn שָׂשֹׂון rejoicing וּ û וְ and לְ lᵊ לְ to שִׂמְחָ֔ה śimḥˈā שִׂמְחָה joy וּֽ ˈû וְ and לְ lᵊ לְ to מֹעֲדִ֖ים mōʕᵃḏˌîm מֹועֵד appointment טֹובִ֑ים ṭôvˈîm טֹוב good וְ wᵊ וְ and הָ hā הַ the אֱמֶ֥ת ʔᵉmˌeṯ אֶמֶת trustworthiness וְ wᵊ וְ and הַ ha הַ the שָּׁלֹ֖ום ššālˌôm שָׁלֹום peace אֱהָֽבוּ׃ פ ʔᵉhˈāvû . f אהב love
8:19. haec dicit Dominus exercituum ieiunium quarti et ieiunium quinti et ieiunium septimi et ieiunium decimi erit domui Iuda in gaudium et in laetitiam et in sollemnitates praeclaras veritatem tantum et pacem diligiteThus saith the Lord of hosts: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Juda, joy, and gladness, and great solemnities: only love ye truth and peace.
19. Thus saith the LORD of hosts: The fast of the fourth , and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love truth and peace.
8:19. Thus saith the LORD of hosts; The fast of the fourth [month], and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.
8:19. Thus says the Lord of hosts: The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth will be for the house of Judah in joy and gladness and with bright solemnities. So then, love truth and peace.
Thus saith the LORD of hosts; The fast of the fourth [month], and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace:

8:19 так говорит Господь Саваоф: пост четвертого месяца и пост пятого, и пост седьмого, и пост десятого соделается для дома Иудина радостью и веселым торжеством; только любите истину и мир.
8:19
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
νηστεία νηστεια fast
ο the
τετρὰς τετρας and; even
νηστεία νηστεια fast
ο the
πέμπτη πεμπτος fifth
καὶ και and; even
νηστεία νηστεια fast
ο the
ἑβδόμη εβδομος seventh
καὶ και and; even
νηστεία νηστεια fast
ο the
δεκάτη δεκατος tenth
ἔσονται ειμι be
τῷ ο the
οἴκῳ οικος home; household
Ιουδα ιουδα Iouda; Iutha
εἰς εις into; for
χαρὰν χαρα joy
καὶ και and; even
εἰς εις into; for
εὐφροσύνην ευφροσυνη celebration
καὶ και and; even
εἰς εις into; for
ἑορτὰς εορτη festival; feast
ἀγαθὰς αγαθος good
καὶ και and; even
εὐφρανθήσεσθε ευφραινω celebrate; cheer
καὶ και and; even
τὴν ο the
ἀλήθειαν αληθεια truth
καὶ και and; even
τὴν ο the
εἰρήνην ειρηνη peace
ἀγαπήσατε αγαπαω love
8:19
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service
צֹ֣ום ṣˈôm צֹום fasting
הָ הַ the
רְבִיעִ֡י rᵊvîʕˈî רְבִיעִי fourth
וְ wᵊ וְ and
צֹ֣ום ṣˈôm צֹום fasting
הַ ha הַ the
חֲמִישִׁי֩ ḥᵃmîšˌî חֲמִישִׁי fifth
וְ wᵊ וְ and
צֹ֨ום ṣˌôm צֹום fasting
הַ ha הַ the
שְּׁבִיעִ֜י ššᵊvîʕˈî שְׁבִיעִי seventh
וְ wᵊ וְ and
צֹ֣ום ṣˈôm צֹום fasting
הָ הַ the
עֲשִׂירִ֗י ʕᵃśîrˈî עֲשִׂירִי tenth
יִהְיֶ֤ה yihyˈeh היה be
לְ lᵊ לְ to
בֵית־ vêṯ- בַּיִת house
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
לְ lᵊ לְ to
שָׂשֹׂ֣ון śāśˈôn שָׂשֹׂון rejoicing
וּ û וְ and
לְ lᵊ לְ to
שִׂמְחָ֔ה śimḥˈā שִׂמְחָה joy
וּֽ ˈû וְ and
לְ lᵊ לְ to
מֹעֲדִ֖ים mōʕᵃḏˌîm מֹועֵד appointment
טֹובִ֑ים ṭôvˈîm טֹוב good
וְ wᵊ וְ and
הָ הַ the
אֱמֶ֥ת ʔᵉmˌeṯ אֶמֶת trustworthiness
וְ wᵊ וְ and
הַ ha הַ the
שָּׁלֹ֖ום ššālˌôm שָׁלֹום peace
אֱהָֽבוּ׃ פ ʔᵉhˈāvû . f אהב love
8:19. haec dicit Dominus exercituum ieiunium quarti et ieiunium quinti et ieiunium septimi et ieiunium decimi erit domui Iuda in gaudium et in laetitiam et in sollemnitates praeclaras veritatem tantum et pacem diligite
Thus saith the Lord of hosts: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Juda, joy, and gladness, and great solemnities: only love ye truth and peace.
8:19. Thus saith the LORD of hosts; The fast of the fourth [month], and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.
8:19. Thus says the Lord of hosts: The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth will be for the house of Judah in joy and gladness and with bright solemnities. So then, love truth and peace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:19: The fast of the fourth month - To commemorate the taking of Jerusalem; Kg2 25:3; Jer 39:2; Jer 52:6, Jer 52:7.
The fast of the fifth - In memory of the ruin of the temple, Kg2 25:8; Jer 52:12, Jer 52:13.
The fast of the seventh - For the murder of Gedaliah, Jeremiah 41:1-17.
The fast of the tenth - In commemoration of the siege of Jerusalem, which began on the tenth day of the tenth month; Kg2 25:1; Jer 52:4; Eze 24:1, Eze 24:2; and see on Zac 7:3 (note), Zac 7:5 (note).
Cheerful feasts - Ye shall find all your evils so completely redressed, that these mournful fasts shall be turned into joyful feasts.
Albert Barnes: Notes on the Bible - 1834
8:19: The fast of the fourth month - On the ninth day "of the fourth month" of Zedekiah's eleventh year, Jerusalem, in the extremity of famine, opened to Nebuchadnezzar, and his princes sat in her gate; in the "tenth month" of his ninth year Nebuchadnezzar began the siege. Ezekiel was bidden "on its tenth day; write thee the name of the day, of this same day," Eze 24:1-2, as the beginning of God's uttermost judgments against "the bloody city" . The days of national sorrow were to be turned late exuberant joy, "joy and gladness and cheerful feasts" Est 8:17; Est 9:19, Est 9:22; Ecc 7:14, for the sorrows, which they commemorated, were but the harbingers of joy, when the chastisements were ended; only He adds, love the truth and peace; for such love whereby they would be Israelites indeed, in whose spirits is no guile, were the conditions of their participating the blessings of the Gospel, of which he goes on to speak;
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: the fourth: Kg2 25:3, Kg2 25:4; Jer 39:2, Jer 52:6, Jer 52:7
the fifth: Zac 7:3; Jer 52:12-15
the seventh: Zac 7:5; Kg2 25:25; Jer 41:1-3
the tenth: Jer 52:4
joy: Est 8:17, Est 9:22; Psa 30:11; Isa 12:1, Isa 35:10, Isa 51:11; Jer 31:12, Jer 31:13
feasts: Heb. solemn, or, set times
therefore: Zac 8:16; Luk 1:74, Luk 1:75; Tit 2:11, Tit 2:12; Rev 22:15
Geneva 1599
8:19 Thus saith the LORD of hosts; The fast of the fourth [month], and the fast of the fifth, and the fast of the seventh, and the fast of the (k) tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.
(k) Which fast was appointed when the city was besieged, and was the first fast of these four. And here the prophet shows that if the Jews will repent, and turn wholly to God, they will have no more occasion to fast, or to show signs of heaviness, for God will send them joy and gladness.
John Gill
8:19 Thus saith the Lord of hosts,.... What follows is a full answer to the question in Zech 7:3,
The fast of the fourth month; the month Tammuz, which answers to June: this fast was kept on the ninth day of the month, on account of the city of Jerusalem being broken up on that day (o), as it is said, 4Kings 25:3 though Kimchi says this was on the seventeenth day of that month, as also says the Misna (p); on which day a fast was kept likewise, for the breaking of the two tables of the law on that day: the reconciliation of this with the above Scriptures is attempted in the Talmud (q) by observing, that the Scripture speaks of the first temple, the Misna of the second temple:
and the fast of the fifth; the month Ab, which answers to July, on the tenth of which the city was burnt, Jer 52:12 but the fast on account of it was kept on the ninth day; See Gill on Zech 7:3 on which day the Jews say that both the first and second temple were destroyed, Bither was taken, and the city ploughed (r):
and the fast of the seventh; the month Tisri, which answers to September; on the third of this month a fast was kept on account of the murder of Gedaliah; see Zech 7:5 and on the tenth day of the same was the day of atonement, which was the grand fast; see Acts 27:9,
and the fast of the tenth; the month Tebet; which answers to December, on the tenth day of which the city of Jerusalem was besieged by Nebuchadnezzar; and this fast was kept on that account, Jer 52:4 now of all these fasts the Lord by the prophet says, they
shall be to the house of Judah joy and gladness, and cheerful feasts; that is, there shall be no occasion for them; but, on the contrary, such plenty of good things, both temporal and spiritual, shall be had, that, instead of them, rather festivals should be kept with the greatest cheerfulness, joy, and gladness. So Maimonides (s) says, that all these fasts shall cease in the times of the Messiah, with all others, which will be times of joy and gladness.
Therefore love the truth and peace; love to speak truth, and execute the judgment of peace, Zech 8:16 or express by words and deeds love to Christ, who is the way, the truth, and the life; and also is our Peace, the Peacemaker, and Peace giver; and on these accounts, as well as on others, is greatly to be loved: likewise the Gospel, which is the word of truth, and the Gospel of peace; which contains nothing but truth, and is the ministry of reconciliation, and is to be loved on that account; and even peace with men is no further to be loved and sought after than as it is consistent with truth; and these being the principal things under the Gospel dispensation, these, and not fasts, or any other ceremonial observances, are to be attended to.
(o) T. Bab. Roshhashanah, fol. 18. 2. (p) Taanith, c. 4. sect. 7. (q) T. Bab. Taanith, fol. 28. 2. (r) Roshhashanah, ut supra. (fol. 18. 2.) (s) Hilchot Taanioth, c. 5. sect. 19.
John Wesley
8:19 Thus saith the Lord - This verse is a final decision of the case: provided they do these things required, Zech 8:16-17, then shall the fasting cease, and turn into joyful feasts. The fourth month - Wherein the city was taken by the Babylonians. The fifth - In which the temple was burnt. The seventh - Wherein Gedaliah was killed. The tenth - On the tenth day whereof the king of Babylon's army sat down before the city.
Robert Jamieson, A. R. Fausset and David Brown
8:19 fast of . . . fourth month--On the fourth month of the eleventh year of Zedekiah's reign, on the ninth day, Jerusalem was taken (Jer 39:2; Jer 52:6-7). It was therefore made a fast day.
fifth . . . seventh--(See on Zech 7:3; Zech 7:5).
tenth--On the tenth month and tenth day, in the ninth year of Zedekiah, the siege began (Jer 52:4).
therefore love the truth--or, "only love." English Version is better. God's blessing covenanted to Israel is not made to depend on Israel's goodness: but Israel's goodness should follow as the consequence of God's gracious promises (Zech 8:16-17; Zech 7:9-10). God will bless, but not those who harden themselves in sin.
8:208:20: Ա՛յսպէս ասէ Տէր ամենակալ. Դարձեալ եկեսցեն ժողովուրդք բազումք, եւ բնակիչք քաղաքաց բազմաց.
20 Այսպէս է ասում Ամենակալ Տէրը. «Դարձեալ շատ ժողովուրդներ եւ շատ քաղաքների բնակիչներ պիտի գան Երուսաղէմ.
20 Զօրքերու Տէրը այսպէս կ’ըսէ. «Նորէն ժողովուրդներ ու շատ քաղաքներու բնակիչներ պիտի գան։
Այսպէս ասէ Տէր ամենակալ. Դարձեալ եկեսցեն ժողովուրդք [87]բազումք եւ բնակիչք քաղաքաց բազմաց:

8:20: Ա՛յսպէս ասէ Տէր ամենակալ. Դարձեալ եկեսցեն ժողովուրդք բազումք, եւ բնակիչք քաղաքաց բազմաց.
20 Այսպէս է ասում Ամենակալ Տէրը. «Դարձեալ շատ ժողովուրդներ եւ շատ քաղաքների բնակիչներ պիտի գան Երուսաղէմ.
20 Զօրքերու Տէրը այսպէս կ’ըսէ. «Նորէն ժողովուրդներ ու շատ քաղաքներու բնակիչներ պիտի գան։
zohrab-1805▾ eastern-1994▾ western am▾
8:208:20 Так говорит Господь Саваоф: еще будут приходить народы и жители многих городов;
8:20 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἔτι ετι yet; still ἥξουσιν ηκω here λαοὶ λαος populace; population πολλοὶ πολυς much; many καὶ και and; even κατοικοῦντες κατοικεω settle πόλεις πολις city πολλάς πολυς much; many
8:20 כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service עֹ֚ד ˈʕōḏ עֹוד duration אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָבֹ֣אוּ yāvˈōʔû בוא come עַמִּ֔ים ʕammˈîm עַם people וְ wᵊ וְ and יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit עָרִ֥ים ʕārˌîm עִיר town רַבֹּֽות׃ rabbˈôṯ רַב much
8:20. haec dicit Dominus exercituum usquequo veniant populi et habitent in civitatibus multisThus saith the Lord of hosts, until people come and dwell in many cities,
20. Thus saith the LORD of hosts: , that there shall come peoples, and the inhabitants of many cities:
8:20. Thus saith the LORD of hosts; [It shall] yet [come to pass], that there shall come people, and the inhabitants of many cities:
8:20. Thus says the Lord of hosts, then the people may arrive and dwell in many cities,
Thus saith the LORD of hosts; [It shall] yet [come to pass], that there shall come people, and the inhabitants of many cities:

8:20 Так говорит Господь Саваоф: еще будут приходить народы и жители многих городов;
8:20
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἔτι ετι yet; still
ἥξουσιν ηκω here
λαοὶ λαος populace; population
πολλοὶ πολυς much; many
καὶ και and; even
κατοικοῦντες κατοικεω settle
πόλεις πολις city
πολλάς πολυς much; many
8:20
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
עֹ֚ד ˈʕōḏ עֹוד duration
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יָבֹ֣אוּ yāvˈōʔû בוא come
עַמִּ֔ים ʕammˈîm עַם people
וְ wᵊ וְ and
יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit
עָרִ֥ים ʕārˌîm עִיר town
רַבֹּֽות׃ rabbˈôṯ רַב much
8:20. haec dicit Dominus exercituum usquequo veniant populi et habitent in civitatibus multis
Thus saith the Lord of hosts, until people come and dwell in many cities,
8:20. Thus saith the LORD of hosts; [It shall] yet [come to pass], that there shall come people, and the inhabitants of many cities:
8:20. Thus says the Lord of hosts, then the people may arrive and dwell in many cities,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-23. Хотя пророк, согласно вообще с ветхозаветным представлением о соответствии благосостояния в жизни временной с благочестием, говорит: посев будет в мире; виноградная лоза даст плод свой, и земля даст произведения свои, и небеса будут давать росу свою: и все это Я отдам во владение оставшемуся народу сему (ст. 12, Ср. III:10); но в заключение своих наставлений и обетований, данных при решении вопроса об отмене постов, пророк говорит о благах высших, духовных - о распространении истинного богопознания и богопочтения между язычниками, при посредстве иудеев, как результат полного обращения их на путь исполнения заповедей. К бывшему некогда в рассеянии и вновь восстановленному в своей стране народу будут стекаться отовсюду представители различных народов, будут звать друг друга жители городов языческих в святой город для молитвы пред Господом. Язычники будут нуждаться в руководстве и посредничестве иудеев - народа близкого к Богу; один иудей будет руководить десятью язычниками. Иегова, как творец всего мира, должен быть Владыкою и Богом всех народов; но в ветхозаветное время Он является Богом преимущественно для одного народа израильского, и только через его посредство истинное богопознание делается всеобщим. Мысль, что и язычники предназначаются к вступлению в устрояемое Богом Царство, достигает полной ясности лишь у пророков (Oehl. 216-217).
Adam Clarke: Commentary on the Bible - 1831
8:20: There shall come people - Similar promises to those in Isa 2:3 and in Mic 4:1, Mic 4:2. Many Gentiles, as well as Jews, will then be found devoting themselves to the Lord.
Albert Barnes: Notes on the Bible - 1834
8:20: It shall yet be that - The promises are those which God had already made by Isaiah (Isa 2:2 ff) and Micah (Mic 4:1 ff). Yet where was the show of their fulfillment? The Jews themselves, a handful: the temple unfinished; its completion depending, in human sight, upon the will of their pagan masters, the rival worship at Samaria standing and inviting to coalition. Appearances and experience were against it. God says virtually, that it was, in human sight, contrary to all expectations. But "weakness is aye Heaven's might." Despite of all, of the fewness of those who were returned, their downheartedness, broken condition, hopelessness, though all had hitherto failed, though, or rather because, all human energy and strength were gone, as God had said before, "The Lord shall yet (Zac 1:17; Zac 2:1-13 :16 (12 English)) choose Jerusalem," so now, It shall "yet" be "that."
Nations and many cities shall come - He describes vividly the eagerness and mutual impulse, with which not only many but mighty nations should throng to the Gospel, and every fresh conversion should win others also, until the great tide should sweep through the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: there: Zac 2:11, Zac 14:16, Zac 14:17; Kg1 8:41, Kg1 8:43; Ch2 6:32, Ch2 6:33; Psa 22:27, Psa 67:1-4, Psa 72:17; Psa 89:9, Psa 117:1, Psa 117:2, Psa 138:4, Psa 138:5; Isa 2:2, Isa 2:3, Isa 11:10, Isa 49:6, Isa 49:22, Isa 49:23, Isa 60:3-12; Isa 66:18-20; Jer 16:19; Hos 1:10, Hos 2:23; Amo 9:12; Mic 4:1, Mic 4:2; Mal 1:11; Mat 8:11; Act 15:14, Act 15:18; Rom 15:9-12; Rev 11:15
Carl Friedrich Keil and Franz Delitzsch
8:20
Zech 8:20. "Thus saith Jehovah of hosts: Yet will nations come, and inhabitants of many cities. Zech 8:21. And the inhabitants of one (city) will go to another, and say, 'We will go, go away, to supplicate the face of Jehovah, and to seek Jehovah of hosts.' 'I will also go.' Zech 8:22. And many peoples and strong nations will come, to seek Jehovah of hosts in Jerusalem, and to supplicate the face of Jehovah." These verses do not announce a further or second glorification, which God has designed for His people, but simply indicate the nature and magnitude of the salvation appointed for Israel, through which its fast-days will be turned into days of joy. Hitherto Israel had kept days of mourning and fasting on account of the destruction of Jerusalem and the temple; but in the future the Lord will so glorify His city and His house, that not only will Israel keep joyful feasts there, but many and strong heathen nations will go to the house of God, to seek and worship the God of hosts. עד is used with emphasis, so that it resembles a sentence: "It will still come to pass, that," etc. This is how אשׁר in Zech 8:21 and Zech 8:23 is to be taken, and not as the introduction to the saying preceded energetically by עד, for which Hitzig is wrong in referring to Mic 6:10. For the fact itself, compare Mic 4:1., Is 2:2., Jer 16:19. In Zech 8:21 the thought is individualized. The inhabitants of one city call upon those of another. נלכה הלוך, "we will go to supplicate," etc.; and the population of the other city responds to the summons by saying, "I also will go." חלּות את־פּני, as in Zech 7:2.
Geneva 1599
8:20 Thus saith the LORD of hosts; [It shall] yet [come to pass], that there shall come (l) people, and the inhabitants of many cities:
(l) He declares the great zeal that God would give the Gentiles to come to his Church, and to unite with the Jews in his true religion, which would be in the kingdom of Christ.
John Gill
8:20 Thus saith the Lord of hosts, It shall yet come to pass,.... This is another thing that shall certainly be accomplished:
that there shall come people, and the inhabitants of many cities; in the Gentile world; they shall come and hear the word, believe in Christ, and join together in a Gospel church state; as they did at Antioch, Thessalonica, Corinth, and many other places: Ben Melech says this shall be in the days of the Messiah; and so it has been in the days of the true Messiah Jesus, and will be again in the latter day.
John Wesley
8:20 People - Multitudes.
Robert Jamieson, A. R. Fausset and David Brown
8:20 (Is 2:3; Mic 4:2).
Thus saith the Lord of hosts--a preface needed to assure the Jews, now disheartened by the perils surrounding them, and by the humble aspect of the temple. "Unlikely as what follows may seem to you, Jehovah of hosts, boundless in resources, saith it, therefore it shall be so." Just before Christ's coming, a feeling grew up among the heathen of the unsatisfactoriness of their systems of religion and philosophy; this disposed them favorably towards the religion of the Jew, so that proselytes embraced the worship of Jehovah from various parts of Asia; these again were predisposed to embrace Christianity when it was preached to them (Acts 2:9-12, Acts 2:41). But the full accomplishment of the conversion of the Gentiles foretold here is reserved till "Jerusalem" (Zech 8:22) becomes the center of Christianized Jewry (Rom 11:12, Rom 11:15).
8:218:21: եւ ժողովեսցին բնակիչք միոյ ՚ի միւս քաղաք, եւ ասասցեն երթիցո՛ւք աղաչել զերեսս Տեառն, եւ խնդրել զերեսս Աստուծոյ ամենակալի՝ երթա՛յց եւ ես.
21 մի քաղաքի բնակիչները պիտի հաւաքուեն այլ քաղաքի բնակիչների մօտ եւ ասեն. “Գնանք աղօթենք Տիրոջ առաջ եւ խնդրենք Ամենակալ Աստծուն”: Եւ այն ժամանակ ամէն մէկը պիտի ասի. “Ես էլ եմ գալիս”:
21 Մէկուն բնակիչները միւսին պիտի երթան ու ըսեն. ‘Եկէ՛ք Տէրոջը առջեւ աղօթք ընելու եւ զօրքերու Տէրը փնտռելու երթանք։ Ես ալ պիտի երթամ’։
եւ ժողովեսցին բնակիչք միոյ ի մեւս քաղաք, եւ ասասցեն. [88]Երթիցուք աղաչել զերեսս Տեառն, եւ խնդրել [89]զերեսս Աստուծոյ ամենակալի``. երթայց եւ ես:

8:21: եւ ժողովեսցին բնակիչք միոյ ՚ի միւս քաղաք, եւ ասասցեն երթիցո՛ւք աղաչել զերեսս Տեառն, եւ խնդրել զերեսս Աստուծոյ ամենակալի՝ երթա՛յց եւ ես.
21 մի քաղաքի բնակիչները պիտի հաւաքուեն այլ քաղաքի բնակիչների մօտ եւ ասեն. “Գնանք աղօթենք Տիրոջ առաջ եւ խնդրենք Ամենակալ Աստծուն”: Եւ այն ժամանակ ամէն մէկը պիտի ասի. “Ես էլ եմ գալիս”:
21 Մէկուն բնակիչները միւսին պիտի երթան ու ըսեն. ‘Եկէ՛ք Տէրոջը առջեւ աղօթք ընելու եւ զօրքերու Տէրը փնտռելու երթանք։ Ես ալ պիտի երթամ’։
zohrab-1805▾ eastern-1994▾ western am▾
8:218:21 и пойдут жители одного города к жителям другого и скажут: пойдем молиться лицу Господа и взыщем Господа Саваофа; {и каждый скажет}: пойду и я.
8:21 καὶ και and; even συνελεύσονται συνερχομαι come with; come together κατοικοῦντες κατοικεω settle πέντε πεντε five πόλεις πολις city εἰς εις into; for μίαν εις.1 one; unit πόλιν πολις city λέγοντες λεγω tell; declare πορευθῶμεν πορευομαι travel; go δεηθῆναι δεω bind; tie τοῦ ο the προσώπου προσωπον face; ahead of κυρίου κυριος lord; master καὶ και and; even ἐκζητῆσαι εκζητεω seek out / thoroughly τὸ ο the πρόσωπον προσωπον face; ahead of κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty πορεύσομαι πορευομαι travel; go κἀγώ καγω and I
8:21 וְֽ wᵊˈ וְ and הָלְכ֡וּ hālᵊḵˈû הלך walk יֹשְׁבֵי֩ yōšᵊvˌê ישׁב sit אַחַ֨ת ʔaḥˌaṯ אֶחָד one אֶל־ ʔel- אֶל to אַחַ֜ת ʔaḥˈaṯ אֶחָד one לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say נֵלְכָ֤ה nēlᵊḵˈā הלך walk הָלֹוךְ֙ hālôḵ הלך walk לְ lᵊ לְ to חַלֹּות֙ ḥallôṯ חלה become weak אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֣י pᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and לְ lᵊ לְ to בַקֵּ֖שׁ vaqqˌēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service אֵלְכָ֖ה ʔēlᵊḵˌā הלך walk גַּם־ gam- גַּם even אָֽנִי׃ ʔˈānî אֲנִי i
8:21. et vadant habitatores unus ad alterum dicentes eamus et deprecemur faciem Domini et quaeramus Dominum exercituum vadam etiam egoAnd the inhabitants go one to another, saying: Let us go, and entreat the face of the Lord, and let us seek the Lord of hosts: I also will go.
21. and the inhabitants of one shall go to another, saying, Let us go speedily to entreat the favour of the LORD, and to seek the LORD of hosts: I will go also.
8:21. And the inhabitants of one [city] shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts: I will go also.
8:21. and the inhabitants may hurry, one saying to another: “Let us go and entreat the face of the Lord, and let us seek the Lord of hosts. I will go also.”
And the inhabitants of one [city] shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts: I will go also:

8:21 и пойдут жители одного города к жителям другого и скажут: пойдем молиться лицу Господа и взыщем Господа Саваофа; {и каждый скажет}: пойду и я.
8:21
καὶ και and; even
συνελεύσονται συνερχομαι come with; come together
κατοικοῦντες κατοικεω settle
πέντε πεντε five
πόλεις πολις city
εἰς εις into; for
μίαν εις.1 one; unit
πόλιν πολις city
λέγοντες λεγω tell; declare
πορευθῶμεν πορευομαι travel; go
δεηθῆναι δεω bind; tie
τοῦ ο the
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
καὶ και and; even
ἐκζητῆσαι εκζητεω seek out / thoroughly
τὸ ο the
πρόσωπον προσωπον face; ahead of
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
πορεύσομαι πορευομαι travel; go
κἀγώ καγω and I
8:21
וְֽ wᵊˈ וְ and
הָלְכ֡וּ hālᵊḵˈû הלך walk
יֹשְׁבֵי֩ yōšᵊvˌê ישׁב sit
אַחַ֨ת ʔaḥˌaṯ אֶחָד one
אֶל־ ʔel- אֶל to
אַחַ֜ת ʔaḥˈaṯ אֶחָד one
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
נֵלְכָ֤ה nēlᵊḵˈā הלך walk
הָלֹוךְ֙ hālôḵ הלך walk
לְ lᵊ לְ to
חַלֹּות֙ ḥallôṯ חלה become weak
אֶת־ ʔeṯ- אֵת [object marker]
פְּנֵ֣י pᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
לְ lᵊ לְ to
בַקֵּ֖שׁ vaqqˌēš בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
אֵלְכָ֖ה ʔēlᵊḵˌā הלך walk
גַּם־ gam- גַּם even
אָֽנִי׃ ʔˈānî אֲנִי i
8:21. et vadant habitatores unus ad alterum dicentes eamus et deprecemur faciem Domini et quaeramus Dominum exercituum vadam etiam ego
And the inhabitants go one to another, saying: Let us go, and entreat the face of the Lord, and let us seek the Lord of hosts: I also will go.
8:21. And the inhabitants of one [city] shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts: I will go also.
8:21. and the inhabitants may hurry, one saying to another: “Let us go and entreat the face of the Lord, and let us seek the Lord of hosts. I will go also.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:21: I will go also - This is the answer of the person invited. It is a good work. We must have God for our friend. We cannot expect this unless we seek him: and as we know not what an hour may bring forth, let us go speedily.
Albert Barnes: Notes on the Bible - 1834
8:21: The inhabitants of one city shall go to another - It is one unresting extension of the fairly, the restlessness of faith and love. Osorius: "They shall not be satisfied with their own salvation, careless about the salvation of others; they shall employ all labor and industry, with wondrous love, to provide for the salvation of others as if it were their own." It is a marvelous stirring of minds. Missionary efforts, so familiar with us as to be a household word, were unknown then. The time was not yet come. "Before the faith" in Christ came, the Jewish people were not to be the converters of mankind. They were to await for Him, the Redeemer of the world, through whom and to whom they were to be first converted, and then the world through those who were of them. This mutual conversion was absolutely unknown. The prophet (see below on Zac 9:12) predicts certainly that it would be, and in God's time it was. "From you," Paul writes to a small colony in Greece, "sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad" Th1 1:8. "Your faith" Rom 1:8, he writes to the pagan capital of the world, "is spoken of throughout the whole world."
Within eighty years after our Lord's Ascension, the Roman governor of Bithynia reported, on occasion of the then persecution, that it spread as a contagion. Pliny ad. Trajan Eph. x. 97: "The contagion of that superstition traversed not cities only but villages and scattered houses too." Before the persecution, the temples had been desolated, the solemn rites long intermitted, the sacrificed animals had very rarely found a purchaser. An impostor of the same date says, , Pontus is full of atheists and Christians." "There is no one race of people," it was said before the middle of the second century , "whether Barbarians or Greeks or by whatsoever name called, whether of those wandering houseless tribes who live in wagons or those pastoral people who dwell in tents, in which there are not prayers and Eucharists to the Father and Creator of all things, through the name of the crucified Jesus." "The word of our teacher," said another, , "abode not in Judaea alone, as philosophy in Greece; but was poured out throughout the whole world, persuading Greeks and barbarians in their several nations and villages and every city, whole houses and each hearer individually, and having brought over to the truth no few even of the very philosophers. And if any ordinary magistrate forbid the Greek philosophy, immediately it vanishes; but our teaching, immediately at its first announcement, kings and emperors and subordinate rulers and governors with all their mercenaries and countless multitudes forbid, and war against us and try to extirpate; but it the rather flourishes."
The second century had not closed, before another said, , "We are a people of yesterday, and yet we have filled every place belonging to you, cities, islands, castles, towns, assemblies, your very camp, your tribes, companies, palace, senate, forum! We leave you your temples only. We can count your armies; our numbers in a single province will be greater." "People cry out that the state is beset; that the Christians are in their fields, in their forts, in their islands. They mourn, as for a loss, that every sex, age, condition, and now even rank is going over to this sect." : "On whom besides have all nations believed, except on Christ who hath already come?" Then having enumerated the nations mentioned in the Acts Act 2:9-11, he adds, "And now the varieties of the Getulians, and the many tracts of the Moors, all the bounds of the Spains, and the divers nations of the Gauls, and places of the Britons, unreached by the Romans but subdued to Christ; of Sarmatians, Dacians, Germans, and Scythians, and of many remote nations, and many provinces and islands, unknown to us, and which we can scarce enumerate. In all which places the name of Christ, who hath already come, reigneth, seeing that before Him the gates of all cities are opened and none are shut against Him, before whom "the bars of iron are broken in pieces and the gates of brass are opened" Isa 45:2.
In all these places dwelleth a people called by the name of Christ. For who could reign over all, save Christ the Son of God, who was foretold as about to reign over all nations foRev_er?" Then having contrasted the limited rule of Solomon, Darius, the Pharaohs, Nebuchadnezzar, Alexander, "the Romans who protect their own empire by the strength of their legions and are unable to extend the might of their kingdom beyond these nations (Germans, Britons, Moors, Getulians), he sums up, "but the kingdom and the Name of Christ is extended everywhere, is believed in everywhere, is worshiped by all the nations above enumerated. Everywhere He reigns, everywhere is adored, is given everywhere equally to all. With Him no king hath greater favor; no Barbarian inferior joy; no dignities or birth enhance the merit of any; to all He is equal; to all, King; to all Judge; to all, God and Lord." A little later, a pagan owns, while calumniating, , "Those most foul rites of that impious coalition are growing throughout the whole world, as bad things come up most luxuriantly, evil ways creeping on daily." The Christian answers . "That our number increases daily, this is no imputation of error, but a testimony to praise. For in a good mode of life, its own persevere, aliens accrue to it."
Let us go on and on - Perseveringly, until we attain "to entreat the face of the Lord." It is not a Theism or Monotheism, but the God, who had Rev_ealed Himself to Israel, who, when our Lord came, was worshiped in Jerusalem, to which those invited say, "I too would go with thee." Yet not so, but the words seem to speak of that which is a special gift of the Gospel, continued progress, "forgetting those things which are behind, and reaching forth unto those things which are before, to press toward the mark of the prize of the high calling of God in Christ Jesus. Let us go on and on" Phi 3:13-14; whence it is a Christian proverb, , "not to go on is to go back." : "The whole life of a good Christian is a holy longing to make progress." "The one perfection of man is, to have found that he is not perfect." : "If thou sayest, It sufficeth, thou art lost." : "To be unwilling to increase, is to decrease."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: Let: Psa 122:1-9
speedily: or, continually, Heb. going, Hos 6:3
pray before the Lord: Heb. intreat the face of the Lord, Zac 7:2
I will: Psa 103:22, Psa 146:1, Psa 146:2
John Gill
8:21 And the inhabitants of one city shall go to another,.... Which shows their concern for the spiritual welfare of each other, their zeal for the honour and glory of God, and their readiness to attend divine worship:
saying, Let us go speedily to pray before the Lord; for pardoning, justifying, and sanctifying grace which shows their sense of need of these things, and that they are only to be had of the Lord; and that their case required haste, and would admit of no delay:
and to seek the Lord of hosts: by prayer and supplication, as before: the Chaldee paraphrase is, "to seek doctrine from the Lord of hosts"; to learn the truths of his Gospel; to know his will, and be informed of the right way of worshipping him, as well as to seek to Christ for life and salvation:
I will go also; that is, "this shall say to that", as the Targum supplies it; one shall say to another, and express himself in such language, by way of example and encouragement.
John Wesley
8:21 I will go also - The invited, shall with as much zeal embrace the motion, as others made it.
Robert Jamieson, A. R. Fausset and David Brown
8:21 Let us . . . I--manifesting zeal and love: converted themselves, they seek the conversion of others (Song 1:4). To exhortation in general ("Let us go"), they add individual example ("I will go"). Or, the change from plural to singular implies that the general consent in religious earnestness leads each individual to decide for God.
go speedily--literally, "go, going"; implying intense earnestness.
pray--Hebrew, "entreat the face" (Zech 7:2); entreat His favor and grace.
8:228:22: եւ եկեսցեն ժողովուրդք բազումք խնդրե՛լ զերեսս Տեառն ամենակալի յԵրուսաղէմ. եւ հաշտեցուցանել զերեսս Տեառն։
22 Շատ ժողովուրդներ պիտի գան Երուսաղէմ՝ Ամենակալ Տիրոջը խնդրելու, որ իրենց հաշտեցնի Տիրոջ հետ»:
22 Ու շատ ժողովուրդներ եւ զօրաւոր ազգեր Երուսաղէմի մէջ զօրքերու Տէրը փնտռելու ու Տէրոջը առջեւ աղօթք ընելու պիտի գան»։
եւ եկեսցեն ժողովուրդք բազումք [90]խնդրել զերեսս Տեառն ամենակալի յԵրուսաղէմ, եւ հաշտեցուցանել`` զերեսս Տեառն:

8:22: եւ եկեսցեն ժողովուրդք բազումք խնդրե՛լ զերեսս Տեառն ամենակալի յԵրուսաղէմ. եւ հաշտեցուցանել զերեսս Տեառն։
22 Շատ ժողովուրդներ պիտի գան Երուսաղէմ՝ Ամենակալ Տիրոջը խնդրելու, որ իրենց հաշտեցնի Տիրոջ հետ»:
22 Ու շատ ժողովուրդներ եւ զօրաւոր ազգեր Երուսաղէմի մէջ զօրքերու Տէրը փնտռելու ու Տէրոջը առջեւ աղօթք ընելու պիտի գան»։
zohrab-1805▾ eastern-1994▾ western am▾
8:228:22 И будут приходить многие племена и сильные народы, чтобы взыскать Господа Саваофа в Иерусалиме и помолиться лицу Господа.
8:22 καὶ και and; even ἥξουσιν ηκω here λαοὶ λαος populace; population πολλοὶ πολυς much; many καὶ και and; even ἔθνη εθνος nation; caste πολλὰ πολυς much; many ἐκζητῆσαι εκζητεω seek out / thoroughly τὸ ο the πρόσωπον προσωπον face; ahead of κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τοῦ ο the ἐξιλάσκεσθαι εξιλασκομαι the πρόσωπον προσωπον face; ahead of κυρίου κυριος lord; master
8:22 וּ û וְ and בָ֨אוּ vˌāʔû בוא come עַמִּ֤ים ʕammˈîm עַם people רַבִּים֙ rabbîm רַב much וְ wᵊ וְ and גֹויִ֣ם ḡôyˈim גֹּוי people עֲצוּמִ֔ים ʕᵃṣûmˈîm עָצוּם mighty לְ lᵊ לְ to בַקֵּ֛שׁ vaqqˈēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וּ û וְ and לְ lᵊ לְ to חַלֹּ֖ות ḥallˌôṯ חלה become weak אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֥י pᵊnˌê פָּנֶה face יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
8:22. et venient populi multi et gentes robustae ad quaerendum Dominum exercituum in Hierusalem et deprecandam faciem DominiAnd many peoples, and strong nations shall come to seek the Lord of hosts in Jerusalem, and to entreat the face of the Lord.
22. Yea, many peoples and strong nations shall come to seek the LORD of hosts in Jerusalem, and to entreat the favour of the LORD.
8:22. Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.
8:22. And many peoples and strong nations will approach, seeking the Lord of hosts in Jerusalem, and to entreat the face of the Lord.
Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD:

8:22 И будут приходить многие племена и сильные народы, чтобы взыскать Господа Саваофа в Иерусалиме и помолиться лицу Господа.
8:22
καὶ και and; even
ἥξουσιν ηκω here
λαοὶ λαος populace; population
πολλοὶ πολυς much; many
καὶ και and; even
ἔθνη εθνος nation; caste
πολλὰ πολυς much; many
ἐκζητῆσαι εκζητεω seek out / thoroughly
τὸ ο the
πρόσωπον προσωπον face; ahead of
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
τοῦ ο the
ἐξιλάσκεσθαι εξιλασκομαι the
πρόσωπον προσωπον face; ahead of
κυρίου κυριος lord; master
8:22
וּ û וְ and
בָ֨אוּ vˌāʔû בוא come
עַמִּ֤ים ʕammˈîm עַם people
רַבִּים֙ rabbîm רַב much
וְ wᵊ וְ and
גֹויִ֣ם ḡôyˈim גֹּוי people
עֲצוּמִ֔ים ʕᵃṣûmˈîm עָצוּם mighty
לְ lᵊ לְ to
בַקֵּ֛שׁ vaqqˈēš בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
בִּ bi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
וּ û וְ and
לְ lᵊ לְ to
חַלֹּ֖ות ḥallˌôṯ חלה become weak
אֶת־ ʔeṯ- אֵת [object marker]
פְּנֵ֥י pᵊnˌê פָּנֶה face
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
8:22. et venient populi multi et gentes robustae ad quaerendum Dominum exercituum in Hierusalem et deprecandam faciem Domini
And many peoples, and strong nations shall come to seek the Lord of hosts in Jerusalem, and to entreat the face of the Lord.
8:22. Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.
8:22. And many peoples and strong nations will approach, seeking the Lord of hosts in Jerusalem, and to entreat the face of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:22: And strong nations - This may refer to the conversion of the Mohammedan tribes; especially to those in the vicinity of Palestine. Perhaps even the Egyptians, inhabitants of Arabia Petraea, of Syria, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: Isa 25:7, Isa 55:5, Isa 60:3-22, Isa 66:23; Jer 4:2; Mic 4:3; Hag 2:7; Gal 3:8; Rev 15:4, Rev 21:24
John Gill
8:22 Yea, many people, and strong nations,.... Or, "mighty kingdoms", as the Targum renders it; even such have embraced the Gospel, and professed the Christian religion; of which there has been abundant proof since the downfall of Paganism under Constantine:
shall come to seek the Lord of hosts in Jerusalem; that is, shall attend the public worship of God in the church:
and to pray before the Lord; join in public prayer, and other ordinances of the Gospel. This phrase, which is used also in the preceding verse Zech 8:21, signifies that the Lord, and he only, is the object of prayer: it is not to be made to a creature, or to an idol made with hands, they had been used to pray to before, but to the one only living and true God, Father, Son, and Spirit; and that this is to be done as in the presence of God, who is omniscient, who knows all persons and their cases, and what are their ends and views in their petitions to him, and whether these come from a true heart and unfeigned lips; for all things are naked and open unto him, with whom we have to do; that, under the Gospel dispensation especially, men may come into the presence of God with great freedom and liberty, and pour out their souls before him, and with great boldness and confidence, through the blood of Christ being shed, and a new and living way opened by it, in which they may come and ask in faith whatever they want; though this should always be performed with reverence and godly fear, and with all humility and submission to the will of God: and though it may take in all sorts of prayer, and wherever and by whomsoever performed, either mental or vocal, in the closet or in the family, which is always to be done in like manner before God; yet it seems chiefly to design social and public prayer: which being put up to God in the church, may be said to be before the Lord, it being in the assembly of his saints, where he more especially grants his presence, and shows himself to be a God hearing and answering prayer; see Ps 65:1.
John Wesley
8:22 In Jerusalem - Literally understood, you have the first fruits of them mentioned, Acts 2:10-12. Mystically, Jerusalem is the church of Christ. To pray - To perform all gospel - worship.
Robert Jamieson, A. R. Fausset and David Brown
8:22 many . . . strong nations . . . in Jerusalem--In contrast to the few and weak Jews now building the temple and city, then such shall be their influence that many and strong nations shall come to worship Jehovah their God in Jerusalem (Is 60:3; Is 66:23).
8:238:23: Ա՛յսպէս ասէ Տէր ամենակալ. Յաւուրսն յայնոսիկ, եթէ բո՛ւռն հարկանիցեն արք տասն յամենայն լեզուաց ազգաց, բո՛ւռն հարկանիցեն զդրօշակէ առն Հրէի եւ ասասցեն. Երթիցո՛ւք մեք ընդ քեզ, զի լուաք թէ Աստուած ընդ քե՛զ է[10853]։[10853] Օրինակ մի. Արք տանս յամենայն լեզուաց։
23 Այսպէս է ասում Ամենակալ Տէրը. «Այն օրերին եթէ տասը մարդ բռնեն տարբեր լեզուներով խօսող ազգերից, ապա նրանք էլ պիտի բռնեն մի հրեա տղամարդու փեշից եւ ասեն. “ Մենք գալիս ենք քեզ հետ, որովհետեւ լսել ենք, որ Աստուած քեզ հետ է”»:
23 Զօրքերու Տէրը այսպէս կ’ըսէ. «Այն օրերը ազգերուն բոլոր լեզուներէն տասը մարդ մէկուն քղանցքը պիտի բռնեն՝ այսինքն Հրեայ եղող մարդուն քղանցքը պիտի բռնեն ու ըսեն. ‘Ձեզի հետ երթանք, քանզի լսեցինք թէ Աստուած ձեզի հետ է’»։
Այսպէս ասէ Տէր ամենակալ. Յաւուրսն յայնոսիկ, բուռն հարկանիցեն արք տասն յամենայն լեզուաց ազգաց, բուռն հարկանիցեն զդրօշակէ առն Հրէի եւ ասասցեն. Երթիցուք մեք ընդ [91]քեզ, զի լուաք թէ Աստուած ընդ [92]քեզ է:

8:23: Ա՛յսպէս ասէ Տէր ամենակալ. Յաւուրսն յայնոսիկ, եթէ բո՛ւռն հարկանիցեն արք տասն յամենայն լեզուաց ազգաց, բո՛ւռն հարկանիցեն զդրօշակէ առն Հրէի եւ ասասցեն. Երթիցո՛ւք մեք ընդ քեզ, զի լուաք թէ Աստուած ընդ քե՛զ է[10853]։
[10853] Օրինակ մի. Արք տանս յամենայն լեզուաց։
23 Այսպէս է ասում Ամենակալ Տէրը. «Այն օրերին եթէ տասը մարդ բռնեն տարբեր լեզուներով խօսող ազգերից, ապա նրանք էլ պիտի բռնեն մի հրեա տղամարդու փեշից եւ ասեն. “ Մենք գալիս ենք քեզ հետ, որովհետեւ լսել ենք, որ Աստուած քեզ հետ է”»:
23 Զօրքերու Տէրը այսպէս կ’ըսէ. «Այն օրերը ազգերուն բոլոր լեզուներէն տասը մարդ մէկուն քղանցքը պիտի բռնեն՝ այսինքն Հրեայ եղող մարդուն քղանցքը պիտի բռնեն ու ըսեն. ‘Ձեզի հետ երթանք, քանզի լսեցինք թէ Աստուած ձեզի հետ է’»։
zohrab-1805▾ eastern-1994▾ western am▾
8:238:23 Так говорит Господь Саваоф: будет в те дни, возьмутся десять человек из всех разноязычных народов, возьмутся за полу Иудея и будут говорить: мы пойдем с тобою, ибо мы слышали, что с вами Бог.
8:23 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that ἐὰν εαν and if; unless ἐπιλάβωνται επιλαμβανομαι take hold / after δέκα δεκα ten ἄνδρες ανηρ man; husband ἐκ εκ from; out of πασῶν πας all; every τῶν ο the γλωσσῶν γλωσσα tongue τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even ἐπιλάβωνται επιλαμβανομαι take hold / after τοῦ ο the κρασπέδου κρασπεδον tassel ἀνδρὸς ανηρ man; husband Ιουδαίου ιουδαιος Judean λέγοντες λεγω tell; declare πορευσόμεθα πορευομαι travel; go μετὰ μετα with; amid σοῦ σου of you; your διότι διοτι because; that ἀκηκόαμεν ακουω hear ὅτι οτι since; that ὁ ο the θεὸς θεος God μεθ᾿ μετα with; amid ὑμῶν υμων your ἐστιν ειμι be
8:23 כֹּ֥ה kˌō כֹּה thus אָמַר֮ ʔāmar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֒ ṣᵊvāʔôṯ צָבָא service בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֔מָּה hˈēmmā הֵמָּה they אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יַחֲזִ֨יקוּ֙ yaḥᵃzˈîqû חזק be strong עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole לְשֹׁנֹ֣ות lᵊšōnˈôṯ לָשֹׁון tongue הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וְֽ wᵊˈ וְ and הֶחֱזִ֡יקוּ heḥᵉzˈîqû חזק be strong בִּ bi בְּ in כְנַף֩ ḵᵊnˌaf כָּנָף wing אִ֨ישׁ ʔˌîš אִישׁ man יְהוּדִ֜י yᵊhûḏˈî יְהוּדִי Jewish לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say נֵֽלְכָה֙ nˈēlᵊḵā הלך walk עִמָּכֶ֔ם ʕimmāḵˈem עִם with כִּ֥י kˌî כִּי that שָׁמַ֖עְנוּ šāmˌaʕnû שׁמע hear אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) עִמָּכֶֽם׃ ס ʕimmāḵˈem . s עִם with
8:23. haec dicit Dominus exercituum in diebus illis in quibus adprehendent decem homines ex omnibus linguis gentium et adprehendent fimbriam viri iudaei dicentes ibimus vobiscum audivimus enim quoniam Deus vobiscum estThus saith the Lord of hosts: In those days, wherein ten men of all languages of the Gentiles shall take hold, and shall hold fast the skirt of one that is a Jew, saying: We will go with you: for we have heard that God is with you.
23. Thus saith the LORD of hosts: In those days , that ten men shall take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you.
8:23. Thus saith the LORD of hosts; In those days [it shall come to pass], that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard [that] God [is] with you.
8:23. Thus says the Lord of hosts: In those days, then, ten men from every language of the Gentiles will grasp and cling to the hem of one man of Judea, saying: “We will go with you. For we have heard that God is with you.”
Thus saith the LORD of hosts; In those days [it shall come to pass], that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard [that] God [is] with you:

8:23 Так говорит Господь Саваоф: будет в те дни, возьмутся десять человек из всех разноязычных народов, возьмутся за полу Иудея и будут говорить: мы пойдем с тобою, ибо мы слышали, что с вами Бог.
8:23
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
ἐὰν εαν and if; unless
ἐπιλάβωνται επιλαμβανομαι take hold / after
δέκα δεκα ten
ἄνδρες ανηρ man; husband
ἐκ εκ from; out of
πασῶν πας all; every
τῶν ο the
γλωσσῶν γλωσσα tongue
τῶν ο the
ἐθνῶν εθνος nation; caste
καὶ και and; even
ἐπιλάβωνται επιλαμβανομαι take hold / after
τοῦ ο the
κρασπέδου κρασπεδον tassel
ἀνδρὸς ανηρ man; husband
Ιουδαίου ιουδαιος Judean
λέγοντες λεγω tell; declare
πορευσόμεθα πορευομαι travel; go
μετὰ μετα with; amid
σοῦ σου of you; your
διότι διοτι because; that
ἀκηκόαμεν ακουω hear
ὅτι οτι since; that
ο the
θεὸς θεος God
μεθ᾿ μετα with; amid
ὑμῶν υμων your
ἐστιν ειμι be
8:23
כֹּ֥ה kˌō כֹּה thus
אָמַר֮ ʔāmar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֒ ṣᵊvāʔôṯ צָבָא service
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֔מָּה hˈēmmā הֵמָּה they
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יַחֲזִ֨יקוּ֙ yaḥᵃzˈîqû חזק be strong
עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
לְשֹׁנֹ֣ות lᵊšōnˈôṯ לָשֹׁון tongue
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
וְֽ wᵊˈ וְ and
הֶחֱזִ֡יקוּ heḥᵉzˈîqû חזק be strong
בִּ bi בְּ in
כְנַף֩ ḵᵊnˌaf כָּנָף wing
אִ֨ישׁ ʔˌîš אִישׁ man
יְהוּדִ֜י yᵊhûḏˈî יְהוּדִי Jewish
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
נֵֽלְכָה֙ nˈēlᵊḵā הלך walk
עִמָּכֶ֔ם ʕimmāḵˈem עִם with
כִּ֥י kˌî כִּי that
שָׁמַ֖עְנוּ šāmˌaʕnû שׁמע hear
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
עִמָּכֶֽם׃ ס ʕimmāḵˈem . s עִם with
8:23. haec dicit Dominus exercituum in diebus illis in quibus adprehendent decem homines ex omnibus linguis gentium et adprehendent fimbriam viri iudaei dicentes ibimus vobiscum audivimus enim quoniam Deus vobiscum est
Thus saith the Lord of hosts: In those days, wherein ten men of all languages of the Gentiles shall take hold, and shall hold fast the skirt of one that is a Jew, saying: We will go with you: for we have heard that God is with you.
8:23. Thus saith the LORD of hosts; In those days [it shall come to pass], that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard [that] God [is] with you.
8:23. Thus says the Lord of hosts: In those days, then, ten men from every language of the Gentiles will grasp and cling to the hem of one man of Judea, saying: “We will go with you. For we have heard that God is with you.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:23: Ten men - shall take hold of the skirt of him that is a Jew - The converts from among the Gentiles shall be to the Jews as ten to one. But ten may here signify a great number, without comparison. And from this scripture it appears as if the Jews, converted to God, should be the instruments of converting many Gentiles. See on Isa 3:6 (note). Catching hold of the skirt is a gesture naturally used to entreat assistance and protection. This and the three foregoing verses, says Abp. Newcome, refer to the great accession of converts which the Jewish Church received between the captivity and the coming of Christ; to the number of Christian disciples which the Jewish preachers made, and to the future conversions of which the restoration of the Jews will be an eminent cause.
Albert Barnes: Notes on the Bible - 1834
8:23: Ten men of all languages of the nations - Ten is the symbol of a whole, all the numbers before it meeting in it and starting again from it. The day of Pentecost was to be the Rev_ersal of the confusion of Babel; all were to have one voice, as God had said, "It (the time) shall come to gather all nations and tongues, and they shall come and see My glory" Isa 66:18.
They shall lay hold of the skirt of one man who is a Jew - Jerome: "That is, of the Lord and Saviour, of whom it is said, "A prince shall not depart from Judah, nor a lawgiver from between his feet, until He shall come, for whom it is laid up, and for Him shall the Gentiles wait" Gen 49:8-10; for "there shall be a rod of Jesse, and He who shall arise to rule over the Gentiles, to Him shall the Gentiles seek" Isa 11:10. And when they shall lay hold of Him, they shall desire to tread in His steps, since God is with Him. Or else, whosoever shall believe out of all nations, shall lay hold of a man who is a Jew, the Apostles who are from the Jews, and shall say, Let us go with you; for we have known through the prophets and from the voice of all the Scriptures, that the Son of God, Christ, God and Lord, is with you. Where there is a most manifest prophecy, and the coming of Christ and His Apostles and the faith of all nations is preached, let us seek for nothing more."
Cyril: "Christ turning our sorrow into joy and a feast and good days and gladness, and transferring lamentation into cheerfulness, the accession to the faith and union to God by sanctification in those called to salvation shall not henceforth be individually; but the cities shall exhort each other thereto, and all nations shall come in multitudes, the later ever calling out to those before them, "I too will go." For it is written, "iron sharpeneth iron, so doth a man the countenence of another" Pro 27:17. For the zeal of some is ever found to call forth others to fulfill what is good. But what is the aim proposed to the cities, that is, the Gentiles? "To entreat and to seek the face of the Lord," that is, Christ, who is the exact image of God the Father, and, as is written, "the brightness of His glory, and the express image of His Person" Heb 1:3, of whom also the divine David saith, "Shew Thy countenance to Thy servant" Psa 119:135.
For the Image and Countenance of God the Father hath shone upon us. Having Him propitious and kind, we lay aside the injury from sin, being justified through faith, "not by works of righteousness, which we have done, but according to His great mercy" Tit 3:5. But how they shall come, he explains. By the ten men you are to understand time perfect number of those who come. For the number ten is the symbol of perfection. But that those of the Gentiles, who cleave to the holy Apostles, took in hand to go the same way with them, being justified by the faith in Christ, he sets evidently before us. For little children, if they would follow their fathers, lay hold of the hem of their dress, and, aided by the touch and hanging from their dress, walk steadily and safely. In like way, they too who "worshiped the creature rather than the Creator" Rom 1:25, choosing as their true fathers the bringers-in of the Gospel-doctrines, and joining themselves by like-mindedness to them, follow them, being still of childlike minds, and go the same way, ever showing themselves zealous followers of their life, and by continued progress advancing "to a perfect man, to the measure of the stature of the fullness of Christ" Eph 4:13.
But why do they follow them? Being persuaded that God is with them, that is, Emmanuel, God with us. But that this calling belongs not only to those of the blood of Israel but to all nations throughout the world, he indicated by saying, that those who laid hold of that hem should be of all languages. But when were the nations called to the knowledge of the truth, and when did they desire to seek the face of the Lord and to entreat it, and to go the same way, as it were, as the holy Apostles, except when the Only-Begotten came to us, who is "the expectations of the nations" Gen 49:10; to whom also the divine David singeth, "All the naions, whom Thou hast made, shall come and worship before Thee, O Lord?" Psa 86:9. For the multitude of the nations also is saved through Him."
The startling condescension of this passage is, that our Lord is spoken of as "a man, a Jew." Yet of His human Nature it is not only the simple truth, but essential to the truth. Pilate said to Him in scorn, "Am I a Jew? Thine own nation and the chief priests have delivered Thee unto me" Joh 18:35. But it was essential to the fulfillment of God's promises. The Christ was to be "the Son of David" Mat 1:1; Mat 22:42. "Hath not the Scripture said, That Christ cometh of the seed of David, and out of the linen of Bethlehem, where David was?" Joh 7:42. David, "being a prophet and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the flesh, He would raise up Christ to sit on his throne Act 2:30; "Of this man's seed hath God, according to promise, raised unto Israel a Savior, Jesus" Act 13:23. Whence Paul begins his great doctrinal Epistle with this contrast, "the Gospel of God concerning His Son Jesus Christ, which was made of the seed of David according to the flesh, and declared to be the Son of God with power" Rom 1:1-4. He was that "one Man among a thousand, whom Solomon says, I found; but a woman among all those have I not found" Ecc 7:28; the one in the whole human race. It was fulfilled in the very letter when "they brought to Him all that were diseased, and besought Him that they might only touch the hem of His garment: and as many as touched were made perfectly whole" Mat 14:35-36. "The whole multitude sought to touch Him, for there went virtue out of Him and healed all" (Luk 6:19, add Luk 8:46; Mar 5:30).
Even the Jews saw the reference to the Messiah. : "All nations shall come, falling on their faces before the Messiah and the Israelites, saying, Grant, that we may be Thy servants and of Israel. For as relates to the doctrine and the knowledge of the law, the Gentiles shall be their servants, according to that, "In those days ten men etc.""
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:23: ten men: Gen 31:7, Gen 31:41; Num 14:22; Job 19:3; Ecc 11:2; Mic 5:5; Mat 18:21, Mat 18:22
out: Isa 66:18; Rev 7:9, Rev 7:10, Rev 14:6, Rev 14:7
take: Sa1 15:27, Sa1 15:28; Isa 3:6, Isa 4:1; Luk 8:44; Act 19:12
We will: Num 10:29-32; Rut 1:16, Rut 1:17; Sa2 15:19-22; Kg2 2:6; Ch1 12:18; Isa 55:5; Isa 60:3; Act 13:47, Act 13:48
we have: Num 14:14-16; Deu 4:6, Deu 4:7; Jos 2:9-13; Kg1 8:42, Kg1 8:43; Co1 14:25
Carl Friedrich Keil and Franz Delitzsch
8:23
"Thus saith Jehovah of hosts: In those days ten men out of all languages of the nations take hold; they will take hold of the skirt of a Jewish man, saying, We will go with you; for we have heard God is with you." Not only will the heathen then flow to Jerusalem to seek the God of Israel, but they will crowd together to Israel and Judah to be received into fellowship with them as a nation. Ten men from the heathen nations to one Jewish man: so great will be the pressure of the heathen. Ten is used as an indefinite number, denoting a great and complete multitude, as in Gen 31:7; Lev 26:26; Num 14:22, and 1Kings 1:8. For the figure, compare Is 4:1. והחזיקוּ is a resumption of יחזיקוּ in the form of an apodosis. The unusual combination כּל לשׁנות הגּוים, "all the tongues of the nations," is formed after Is 66:18 (הגּוים והלּשׁנות, "all nations and tongues," i.e., nations of all languages), and on the basis of Gen 10:20 and Gen 10:31. For נלכה עמּכם, compare Ruth 1:16; and for אלהים עמּכם, 2Chron 15:9.
The promise, that the Lord would change the fast-days in the future into days of rejoicing and cheerful feasts, if Israel only loved truth and peace (Zech 8:20), when taken in connection with what is said in Zech 7:5-6 concerning fasting, left the decision of the question, whether the fast-days were to be given up or to be still observed, in the hands of the people. We have no historical information as to the course adopted by the inhabitants of Judah in consequence of the divine answer. All that we know is, that even to the present day the Jews observe the four disastrous days as days of national mourning. The talmudic tradition in Rosh-hashana (f. 18, a, b), that the four fast-days were abolished in consequence of the answer of Jehovah, and were not restored again till after the destruction of the second temple, is not only very improbable, but is no doubt erroneous, inasmuch as, although the restoration of the days for commemorating the destruction of Jerusalem and the burning of the temple could easily be explained, on the supposition that the second destruction occurred at the same time as the first, it is not so easy to explain the restoration of the fast-days in commemoration of events for which there was no link of connection whatever in the destruction of Jerusalem by the Romans. In all probability, the matter stands rather thus: that after the receipt of this verbal answer, the people did not venture formally to abolish the fast-days before the appearance of the promised salvation, but let them remain, even if they were not always strictly observed; and that at a later period the Jews, who rejected the Messiah, began again to observe them with greater stringency after the second destruction of Jerusalem, and continue to do so to the present time, not because "the prophecy of the glory intended for Israel (Zech 8:18-23) is still unfulfilled" (Koehler), but because "blindness in part is happened to Israel," so that it has not discerned the fulfilment, which commenced with the appearance of Christ upon earth.
John Gill
8:23 Thus saith the Lord of hosts,.... For the further confirmation and illustration of this prophecy:
in those days it shall come to pass; this shall be done in the times of the preaching of the Gospel by Christ and his apostles:
that ten men shall take hold out of all languages of the nations, even shall take bold of the skirt of him that is a Jew: which may be understood either of our Lord Jesus Christ; who was a Jew by nation, the Jews were his own people, and Judea his nation; by descent, he springing from the tribe of Judah, and the family of David; by religion, being made under the Jewish law; by his habit and dress, by which, as well as by his language, the woman of Samaria knew he was a Jew, Jn 4:9 and very probably he wore the fringe the Jews did on the border of his garment, Mt 9:20 and which the Jewish doctors think is here meant (t) by the skirt; but this may intend, in a spiritual sense, the skirt being put for the whole garment, Ezek 16:8, the robe of Christ's righteousness, which sensible sinners take hold of by faith, and put it on as their justifying righteousness: and "ten men" out of "all nations" being said to do it, and this number signifying many, Lev 26:26 may denote that the number of them that believe in Christ for righteousness, and are justified by it, are many, Is 53:11 though they are but few when compared with others; and that as God has chosen, Christ has redeemed, so the Spirit calls some out of all nations; and God is the God of the Gentiles as well as of the Jews, since the one are justified by him as well as the other, Rom 3:29 or this may be understood of any of the apostles of Christ, who were all Jews; and especially the Apostle Paul, who was the apostle of the Gentiles; who were sent into all the world to preach the Gospel to the Gentiles, by which means they came to hear it; and many of them out of every nation laid hold on the skirts of these men; believed and embraced the doctrines they preached; were greatly affected towards them; gave up themselves to them; consorted with them; accompanied them, and cleaved unto them; did not care to part with them, as children, that lay hold on their parents' skirts, will not leave them, but go with them where they go, as follows:
saying, We will go with you; either with Christ, resolving to follow him whithersoever he goes; to hold to him the Head; to abide by his truths and ordinances; to walk on in his ways, whatever they suffer for his name's sake: or with his ministers and people, determining to go along and join with them in all religious exercises; see Ruth 1:16,
for we have heard that God is with you: with Christ, as he always was; in the council and covenant of grace before time, and at the beginning of time to his incarnation; and during his state of humiliation, and in his sufferings and death; and now in his state of exaltation; hence his name "Ithiel", God with me, Prov 30:1 or with his ministers and people, which he has promised to be unto the end of the world; and this the Gentiles heard and understood, by the power that went along with their ministry, to the conversion of multitudes of sinners; and by the miracles which they wrought, for the confirmation of the doctrines they delivered.
(t) T. Bab. Sabbat, fol. 32. 2.
John Wesley
8:23 Ten men - That is, many men. All languages - No nation is any longer excluded. A Jew - To whom the gospel was first preached. We have heard - And now see, and are assured. That God - The true God, the only true God, whom to know is life eternal.
Robert Jamieson, A. R. Fausset and David Brown
8:23 ten--a definite number for an indefinite. So in Lev 22:26; Num 14:22.
of all languages of the nations--that is, of nations of all languages (compare Is 66:18; Rev_ 7:9).
take hold of the skirt--a gesture of suppliant entreaty as to a superior. Compare Is 3:6; Is 4:1, on a different occasion. The Gentiles shall eagerly seek to share the religious privileges of the Jew. The skirt with a fringe and blue ribbon upon it (Num 15:38; Deut 22:12) was a distinguishing badge of a Jew.
God is with you--the effect produced on unbelievers in entering the assemblies of the Church (1Cor 14:25). But primarily, that produced on the nations in witnessing the deliverance of the Jews by Cyrus. Finally, that to be produced on the nations by the future grand interposition of Messiah in behalf of His people.
Written long after the previous portions of the book, whence arise the various features which have been made grounds for attacking their authenticity, notwithstanding the testimony of the Septuagint and of the compilers of the Jewish canon in their favor. See Introduction.
ALEXANDER'S CONQUESTS IN SYRIA (Zech 9:1-8). GOD'S PEOPLE SAFE BECAUSE HER COMETH LOWLY, BUT A SAVIOUR (Zech 9:9-10). THE MACCABEAN DELIVERANCE A TYPE THEREOF (Zech 9:11-17).