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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Последнее нападение язычников на Иерусалим, явление Господа и дарование оставшимся после разгрома города чудесного средства спасения. 6-11. Изменение порядка мировой жизни и воцарение Господа над всею землею; значение Иерусалима, как центрального, возвышающего над всею окрестностью пункта. 12-19. Окончательное поражение народов, воевавших против Иерусалима; обращение язычников и наказание коснеющих в неверии. 20-21. Наступление времени всеобщего освящения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Divers things were foretold, in the two foregoing chapters, which should come to pass "in that day;" this chapter speaks of a "day of the Lord that cometh," a day of his judgment, and ten times in the foregoing chapters, and seven times in this, it is repeated, "in that day;" but what that day is that is here meant is uncertain, and perhaps will be so (as the Jews speak) till Elias comes; whether it refer to the whole period of time from the prophet's days to the days of the Messiah, or to some particular events in that time, or to Christ's coming, and the setting up of his kingdom upon the ruins of the Jewish polity, we cannot determine, but divers passages here seem to look as far forward as gospel-times. Now the "day of the Lord" brings with it both judgment and mercy, mercy to his church, judgment to her enemies and persecutors. I. The gates of hell are here threatening the church (ver. 1, 2) and yet not prevailing. II. The power of Heaven appears here for the church and against the enemies of it, ver. 3, 5. III. The events concerning the church are here represented as mixed (ver. 6, 7), but issuing well at last. IV. The spreading of the means of knowledge is here foretold, and the setting up of the gospel-kingdom in the world (ver. 8, 9), which shall be the enlargement and establishment of another Jerusalem, ver. 10, 11. V. Those shall be reckoned with that fought against Jerusalem (ver. 12-15) and those that neglect his worship there, ver. 17-19. VI. It is promised that there shall be great resort to the church, and great purity and piety in it, ver. 16, 20, 21.
Adam Clarke: Commentary on the Bible - 1831
The commencement of this chapter relates to the destruction of Jerusalem by the Romans, and to the calamities consequent on that event. From this great Jewish tragedy the prophet immediately passes to the utter extermination of the enemies of Christianity in the latter days. God will display his power in behalf of his people in a manner so astonishing and miraculous, that even they themselves, and much more their enemies, shall be struck with terror, Zac 14:4, Zac 14:5. The national prosperity of the Jews shall then be permanent and unmixed, Zac 14:6, Zac 14:7; and these people shall be made the instruments of converting many to the faith of the Messiah, Zac 14:8, Zac 14:9. The great increase and prosperity of the Christian Church, the New Jerusalem, is then described in terms accommodated to Jewish ideas; and the most signal vengeance denounced against all her enemies, Zac 14:10-19. From that happy period God's name will be honored in every thing, and his worship every where most reverently observe, Zac 14:20, Zac 14:21.
Albert Barnes: Notes on the Bible - 1834
14:0: "The Jews," Jerome says, "say that these things are to be fulfilled under Gog; others that they were accomplished in part, in the times of the Macedonians, Egyptians, and other nations. We, leaving the truth of the time to the judgment of the Lord, would explain what is written." Eusebius points out that it cannot be said to have been fulfilled under Antiochus Epiphanes; "If any think that these things are, then let him consider again and again, whether he can refer the rest of the prophecy also to the times of Antiochus; as, that 'the feet of the Lord stood on the mount of Olives' Zac 14:4, that 'the Lord in that day' Zac 14:9, became 'king over the whole earth;' and so, as to the rest of the prophecy." And although more was fulfilled in the last siege by the Romans, still those who would explain it solely of this, are obliged to mingle explanations partly literal, as that Jerusalem should be the earthly Jerusalem, which was destroyed, partly metaphorical, as to the mount of Olives, its division into two parts etc. It seems then probable that, like the kindred prophecy of Joel Joe 2:30; Joe 3:18, it relates chiefly to the time of the end, and that as our Lord unites the destruction of Jerusalem with His Coming in the Day of Judgment, so here are united that first destruction with the last rebellion of man, in the times of antichrist. Since then much or most may be yet future, it seems safer, as Jerome suggests, to explain the prophet's symbolic language, leaving the times of the fulfillment to Him, in whose hands they are.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zac 14:1, The destroyers of Jerusalem destroyed; Zac 14:3, The coming of Christ, and the graces of his kingdom; Zac 14:12, The plague of Jerusalem's enemies; Zac 14:16, The remnant shall turn to the Lord; Zac 14:20, and their spoils shall be holy.
John Gill
INTRODUCTION TO ZECHARIAH 14
This chapter treats of the coming of Christ with all his saints, and his personal appearance among them; and of the signs of the times before that; and of what shall befall the enemies of the church, both open and secret; and of the happy state and condition of the church itself. First there will be a time of great affliction to the people of God, Zech 14:1, when the Lord will appear and fight for them, and will appear to them, and with them, Zech 14:3 but before this time it will be an uncommon season, neither day nor night; at the close of which, light will break forth, Zech 14:6 the Gospel will be spread far and near, attended with the Spirit and grace of God in great plenty, Zech 14:8 which will bring on the spiritual reign of Christ over all the earth, Zech 14:9 particularly the land of Judea, and the city of Jerusalem, shall be inhabited by men with safety, Zech 14:10 and all those that oppose and fight against the Lord's people shall be destroyed, partly by an immediate plague from the Lord upon them, and partly by the hands of one another, and also by the saints of the most High; and the plague shall not only be upon their persons, but upon their cattle likewise, Zech 14:12 and as for those that profess the Christian name, and yet neglect or refuse to worship the Lord in a spiritual and evangelical manner, there shall be no rain upon them, Zech 14:17 and as for the church and people of God, there shall be universal holiness among them, and not a single Canaanite to be found in the midst of them, Zech 14:20.
14:114:1: Ահա աւուրք Տեառն եկեսցեն. եւ բաժանեսցի աւարն քո ՚ի քեզ[10885]. [10885] Ոմանք. Ահաւասիկ աւուրք Տեառն։
1 Ահա գալիս է Տիրոջ օրը, եւ քո աւարը պիտի բաժանուի քո մէջ:
14 Ահա Տէրոջը օրը կու գայ Եւ քու աւարդ քու մէջդ պիտի բաժնուի.
Ահա [164]աւուրք Տեառն եկեսցեն``, եւ բաժանեսցի աւարն քո [165]ի քեզ:

14:1: Ահա աւուրք Տեառն եկեսցեն. եւ բաժանեսցի աւարն քո ՚ի քեզ[10885].
[10885] Ոմանք. Ահաւասիկ աւուրք Տեառն։
1 Ահա գալիս է Տիրոջ օրը, եւ քո աւարը պիտի բաժանուի քո մէջ:
14 Ահա Տէրոջը օրը կու գայ Եւ քու աւարդ քու մէջդ պիտի բաժնուի.
zohrab-1805▾ eastern-1994▾ western am▾
14:114:1 Вот наступает день Господень, и разделят награбленное у тебя среди тебя.
14:1 ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go τοῦ ο the κυρίου κυριος lord; master καὶ και and; even διαμερισθήσεται διαμεριζω divide τὰ ο the σκῦλά σκυλον spoil σου σου of you; your ἐν εν in σοί σοι you
14:1 הִנֵּ֥ה hinnˌē הִנֵּה behold יֹֽום־ yˈôm- יֹום day בָּ֖א bˌā בוא come לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and חֻלַּ֥ק ḥullˌaq חלק divide שְׁלָלֵ֖ךְ šᵊlālˌēḵ שָׁלָל plunder בְּ bᵊ בְּ in קִרְבֵּֽךְ׃ qirbˈēḵ קֶרֶב interior
14:1. ecce dies veniunt Domini et dividentur spolia tua in medio tuiBehold the days of the Lord shall come, and thy spoils shall be divided in the midst of thee.
1. Behold, a day of the LORD cometh, when thy spoil shall be divided in the midst of thee.
14:1. Behold, the days of the Lord will arrive, and your spoils will be divided in your midst.
14:1. Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.
Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee:

14:1 Вот наступает день Господень, и разделят награбленное у тебя среди тебя.
14:1
ἰδοὺ ιδου see!; here I am
ἡμέραι ημερα day
ἔρχονται ερχομαι come; go
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
διαμερισθήσεται διαμεριζω divide
τὰ ο the
σκῦλά σκυλον spoil
σου σου of you; your
ἐν εν in
σοί σοι you
14:1
הִנֵּ֥ה hinnˌē הִנֵּה behold
יֹֽום־ yˈôm- יֹום day
בָּ֖א bˌā בוא come
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
חֻלַּ֥ק ḥullˌaq חלק divide
שְׁלָלֵ֖ךְ šᵊlālˌēḵ שָׁלָל plunder
בְּ bᵊ בְּ in
קִרְבֵּֽךְ׃ qirbˈēḵ קֶרֶב interior
14:1. ecce dies veniunt Domini et dividentur spolia tua in medio tui
Behold the days of the Lord shall come, and thy spoils shall be divided in the midst of thee.
14:1. Behold, the days of the Lord will arrive, and your spoils will be divided in your midst.
14:1. Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. В гл. XIV, в первых стихах, подробнее развиваются мысли ст. 7:-9: предыдущей главы. Наступит день для обнаружения могущества и Правосудия Божия и для окончательного испытания оставшейся третьей части иудеев, когда Иерусалим сделается добычею врагов на глазах побежденных распоряжающихся их собственностью. Все народы соберутся на войну против Иерусалима; взятый город будет разграблен, женщины будут обесчещены, и целая половина населения пойдет в плен; однако, истребление не будет всеобщим и окончательным: часть жителей Иерусалима уцелеет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee. 2 For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. 3 Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle. 4 And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. 5 And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee. 6 And it shall come to pass in that day, that the light shall not be clear, nor dark: 7 But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light.
God's providences concerning his church are here represented as strangely changing and strangely mixed.
I. As strangely changing. Sometimes the tide runs high and strong against them, but presently it turns, and comes to be in favour of them; and God has, for wise and holy ends, set the one over against the other.
1. God here appears against Jerusalem; judgment begins at the house of God. When the day of the Lord comes (v. 1) Jerusalem must pass through the fire to be refined. God himself gathers all nations against Jerusalem to battle (v. 2); he gives them a charge, as he did Sennacherib, to take the spoil and to take the prey (Isa. x. 6), for the people of Jerusalem have now become the people of his wrath. And who can stand before him or before nations gathered by him? Where he gives commission he will give success. The city shall be taken by the Romans, who have nations at command; the houses shall be rifled, and all the riches of them taken away, by the enemy; and, to gratify an insatiable lust of uncleanness as well as avarice, the women shall be ravished, as if victory were a license to the worst of villanies, jusque datum sceleri--and crimes were sanctioned by law. One-half of the city shall then be carried into captivity, to be sold or enslaved, and shall not be able to help itself, such is the destruction that shall be made in the great and terrible day of the Lord.
2. He presently changes his way, and appears for Jerusalem; for, though judgment begin at the house of God, yet, as it shall not end there, so it shall not make a full end there, Jer. iv. 27; xxx. 11.
(1.) A remnant shall be spared, the same with that third part spoken of, ch. xiii. 8. One-half shall go into captivity, whence they may hereafter be fetched back, and the residue of the people shall not be cut off, as one would have feared, from the city. Many of the Jews shall receive the gospel, and so shall prevent their being cut off from the city of God, his church upon earth. In it shall be a tenth, Isa. vi. 13; See Ezek. v. 3.
(2.) Their cause shall be pleaded against their enemies (v. 3): Then, when God has made use of these nations as a scourge to his people, he shall go forth and fight against them by his judgments, as when he fought against the enemies of his church formerly in the day of battle, with the Egyptians, Canaanites, and others. Note, The instruments of God's wrath will themselves be made the objects of it; for it will come to their turn to drink of the cup of trembling; and whom God fights against he will be sure to overcome and be too hard for. And every former day of battle, which God has made to his people a day of triumph, as it is an engagement to God to appear for his people, because he is the same, so it is an encouragement to them to trust in him. It is observable that the Roman empire never flourished, after the destruction of Jerusalem as it had done before, but in many instances God fought against it.
(3.) Though Jerusalem and the temple be destroyed, yet God will have a church in the world, into which Gentiles shall be admitted, and with whom the believing Jews shall be incorporated, v. 4, 5. These verses are dark and hard to be understood; but divers good expositors take this to be the meaning of them. [1.] God will carefully inspect Jerusalem, even then when the enemies of it are laying it waste: His feet shall stand in that day upon the mount of Olives, whence he may take a full view of the city and temple, Mark xiii. 3. When the refiner puts his gold into the furnace he stands by it, and has his eye upon it, to see that it receive no damage; so when Jerusalem, God's gold, is to be refined, he will have the oversight of it. He will stand by upon the mount of Olives; this was literally fulfilled when our Lord Jesus was often upon this mountain, especially when thence he ascended up into heaven, Acts i. 12. It was the last place on which his feet stood on this earth, the place from which he took rise. [2.] The partition-wall between Jews and Gentiles shall be taken away. The mountains about Jerusalem, and particularly this, signified it to be an enclosure, and that it stood in the way of those who would approach to it. Between the Gentiles and Jerusalem this mountain of Bether, of division, stood, Cant. ii. 17. But by the destruction of Jerusalem this mountain shall be made to cleave in the midst, and so the Jewish pale shall be taken down, and the church laid in common with the Gentiles, who were made one with the Jews by the breaking down of this middle wall of partition, Eph. ii. 14. Who art thou, O great mountain? And a great mountain the ceremonial law was in the way of the Jews' conversion, which, one would think, could never have been got over; yet before Christ and his gospel it was made plain. This mountain departs, this hill removes, but the covenant of peace cannot be broken; for peace is still preached to him that is afar off and to those that are nigh. [3.] A new and living way shall be opened to the new Jerusalem, both to see it and to come into it. The mountain being divided, one-half towards the north and the other half towards the south, there shall be a very great valley, that is, a broad way of communication opened between Jerusalem and the Gentile world, by which the Gentiles shall have free admission into the gospel-Jerusalem, and the word of the Lord, that goes forth from Jerusalem, shall have a free course into the Gentile world. Thus the way of the Lord is prepared, for every mountain and hill shall be brought low, and plain and pleasant valleys shall come in the room of them, Isa. xl. 4. [4.] Those of the Jews that believe shall come in, and join themselves to the Gentiles, and incorporate with them in the gospel-church: You shall flee to the valley of the mountains, that valley that is opened between the divided halves of the mount of Olives; they shall hasten into the church with the Gentiles, as formerly the Gentiles with them, ch. viii. 23. The valley of the mountains is the gospel-church, to which there were added of the Jews daily such as should be saved, who fled to that valley as to their refuge. This valley of the mountains is said to reach unto Azal, or to the separate place, that is, to all those whom God has set apart for himself. When God makes his mountains a way (Isa. xlix. 11), by making them a valley, the way shall be opened to all the way-faring men (Isa. xxxv. 8), and, though fools, they shall not err therein. Or, to those that are now separated from God this valley shall reach; for the Gentiles, who are afar off, shall be made nigh, with the Jews, who are a people near unto him, and both have an access, a mutual access to each other and a joint access to God as a Father by one Spirit, Eph. ii. 18. [5.] They shall flee to the valley of the mountains, to the gospel-church, under dreadful apprehensions of their danger from the curse of the law. They shall flee from the wrath to come, from the avenger of blood, who is in pursuit of them, to the church as to a city of refuge, or as doves to their windows, as they fled from before the earthquake in the days of Uzziah, Amos i. 1. Therefore the gospel reveals the wrath of God from heaven (Rom. i. 18) that we might be awakened to escape for our lives, to flee as from an earthquake, for we feel the earth ready to sink under us, and we can find no firm footing in it, and therefore must flee to Christ, in whom alone we can stand fast and be easy.
(4.) God shall appear in his glory for the accomplishing of all this: The Lord my God shall come, and all the saints with thee, which may refer to his coming to destroy Jerusalem, or to destroy the enemies of Jerusalem, or his coming to set up his kingdom in the world, which is called the coming of the Son of man (Matt. xxiv. 37), or to his last coming, at the end of time; however, it teaches us, [1.] That the Lord will come; it has been the faith of all the saints, Behold, the Lord comes to fulfil every word that he has spoken in its season. [2.] When he comes all his saints come with him; they attend his motions and are ready to serve his interests. Christ will come at the end of time with ten thousands of his saints, as when he came to give the law upon Mount Sinai. [3.] Every particular believer, being related to God as his God, may triumph in the expectation of his coming and speak of it with pleasure, The Lord my God shall come, shall come to the comfort of all that are his; for, "Blessed Lord, all the saints shall be with thee, and it shall be their everlasting happiness to dwell in thy presence; and therefore come, Lord Jesus." And some think that this may be read as a prayer, Yet, O Lord my God! come, and bring all the saints with thee.
II. God's providences appear here strangely mixed (v. 6, 7): In that day of the Lord the light shall not be clear nor dark, not day nor night; but at evening time it shall be light. Some refer this to all the time from hence to the coming of the Messiah; the Jewish church had neither perfect peace nor constant trouble, but a cloudy day, neither rain nor sunshine. But it may be taken more generally, as designed to represent the method God usually takes in the administration of the kingdom both of providence and grace. Here is, 1. An idea of the usual course and tenour of God's dispensations; the day of his grace and the day of his providence are neither clear nor dark, not day nor night. It is so with the church of God in this world; where the Sun of righteousness has risen it cannot be dark night, and yet short of heaven it will not be clear day. It is so with particular saints; they are not darkness, but light in the Lord, and yet, while there is so much error and corruption remaining in them, it is not perfect day. So it is as to the providences of God that relate to his church; in general the affairs of the church are neither good nor bad in any extremity, but there is a mixture of both; we are singing both of mercy and judgment, and are uncertain which will prevail, whether it be an evening or a morning twilight. We are between hope and fear, not knowing what to make of things. 2. An intimation of comfort with reference hereunto: It shall be one day which shall be known to the Lord. This intimates, (1.) The beauty and harmony of such mixed events; there is one and the same design and tendency in all; all the wheels make but one wheel, all the revolutions but one day. (2.) The brevity of them; it is, as it were, but for one day, for a little moment; the cloud that darkens the light will soon blow over. (3.) The eye God has upon all these events, and the hand he has in them all; they are known to the Lord; he takes notice of them, and orders and disposes of all for the best, according to the counsel of his will. 3. An issue very joyful secured at last: At evening-time it shall be light: it shall be clear light, and no longer dark; we are sure of it in the other world, and we hope for it in this world--at evening-time, when our hopes are quite spent with waiting all day to no purpose, nay, when we fear it will be quite dark, when things are at the worst and the case of the church is most deplorable. As to the church's enemies the sun goes down at noon, so to the church it rises at night; unto the upright springs light out of darkness (Ps. cxii. 4); deliverance comes when the tale of bricks is doubled, and when God's people have done looking for it, and so it comes with a pleasing surprise.
Adam Clarke: Commentary on the Bible - 1831
14:1: Behold, the day of the Lord cometh - This appears to be a prediction of that war in which Jerusalem was finally destroyed, and the Jews scattered all over the face of the earth; and of the effects produced by it.
Albert Barnes: Notes on the Bible - 1834
14:1: Behold the Day of the Lord cometh - Literally, "a day cometh, the Lord's," in which He Himself shall be Judge, and no longer leave man to fulfill his own will, and despise God's; in which His glory and holiness and the righteousness of all His ways shall be Rev_ealed.
And thy spoil shall be in the midst of thee - Jerome: "How great will the strait be, that the spoils should be divided in the midst of her. It often happens that what, by a sudden assault, is plundered in the city, is divided in the field or in solitude, lest the enemy should come upon them. But now there will be such a heavy weight of ills, such will be the security of conquest, that the spoils shall be divided in the midst of the city."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: Isa 2:12, Isa 13:6, Isa 13:9; Joe 2:31, Joe 3:14; Mal 4:5; Act 2:20; Rev 16:14
Carl Friedrich Keil and Franz Delitzsch
14:1
All nations will be gathered together by the Lord against Jerusalem, and will take the city and plunder it, and lead away the half of its inhabitants into captivity (Zech 14:1, Zech 14:2). The Lord will then take charge of His people; He will appear upon the Mount of Olives, and by splitting this mountain, prepare a safe way for the rescue of those that remain, and come with all His saints (Zech 14:3-5) to complete His kingdom. From Jerusalem a stream of salvation and blessing will pour over the whole land (Zech 14:6-11); the enemies who have come against Jerusalem will be miraculously smitten, and destroy one another (Zech 14:12-15). The remnant of the nations, however, will turn to the Lord, and come yearly to Jerusalem, to keep the feast of Tabernacles (Zech 14:16-19); and Jerusalem will become thoroughly holy (Zech 14:20, Zech 14:21). From this brief description of the contents, it is perfectly obvious that our chapter contains simply a further expansion of the summary announcement of the judgment upon Israel, and its refinement (Zech 13:7-9). Zech 14:1, Zech 14:2 show how the flock is dispersed, and for the most part perishes; Zech 14:2-5, how the Lord brings back His hand over the small ones; vv. 6-21, how the rescued remnant of the nation is endowed with salvation, and the kingdom of God completed by the reception of the believers out of the heathen nations. There is no essential difference in the fact that the nation of Israel is the object of the prophecy in Zech 13:7-9, and Jerusalem in ch. 14. Jerusalem, as the capital of the kingdom, is the seat of Israel, the nation of God; what happens to it, happens to the people and kingdom of God.
Zech 14:1-2
The judgment and the deliverance. - Zech 14:1. "Behold, a day cometh for Jehovah, and thy spoil is divided in the midst of thee. Zech 14:2. And I will gather all nations against Jerusalem to war, and the city will be taken, and the houses plundered, and the women ravished, and half the city will go out into captivity; but the remnant of the nation will not be cut off out of the city." A day comes to the Lord, not inasmuch as He brings it to pass, but rather because the day belongs to Him, since He will manifest His glory upon it (cf. Is 2:12). This day will at first bring calamity or destruction upon Israel; but this calamity will furnish occasion to the Lord to display His divine might and glory, by destroying the enemies of Israel and saving His people. In the second hemistich of Zech 14:1, Jerusalem is addressed. "Thy spoil" is the booty taken by the enemy in Jerusalem. The prophet commences directly with the main fact, in a most vivid description, and only gives the explanation afterwards in Zech 14:2. The Vav consec. attached to ואספתּי is also a Vav explicativum. The Lord gathers all nations together to war against Jerusalem, and gives up the city into their power, that they may conquer it, and let loose all their barbarity upon it, plundering the houses and ravishing the women (cf. Is 13:16, where the same thing is affirmed of Babylon). Just as in the Chaldaean conquest the people had been obliged to wander into captivity, so will it be now, though not all the people, but only the half of the city. The remaining portion will not be cut off out of the city, i.e., be transported thence, as was the case at that time, when even the remnant of the nation was carried into exile (4Kings 25:22). It is obvious at once from this, that the words do not refer to the destruction of Jerusalem by the Romans, as Theodoret, Jerome, and others have supposed.
Zech 14:3-5
This time the Lord will come to the help of His people. Zech 14:3. "And Jehovah will go forth and fight against those nations, as in His day of battle, on the day of slaughter. Zech 14:4. And His feet will stand in that day upon the Mount of Olives, which lies to the east before Jerusalem; and the Mount of Olives will split in the centre from east to west into a very great valley, and half of the mountain will remove to the north, and its (other) half to the south. Zech 14:5. And ye will flee into the valley of my mountains, and the valley of the mountains will reach to Azel, and ye will flee as ye fled before the earthquake in the days of Uzziah king of Judah. And Jehovah my God will come, all the saints with Thee." Against those nations which have conquered Jerusalem the Lord will fight כּיום וגו, as the day, i.e., as on the day, of His fighting, to which there is added, for the purpose of strengthening the expression, "on the day of the slaughter." The meaning is not "according to the day when He fought in the day of the war," as Jerome and many others suppose, who refer the words to the conflict between Jehovah and the Egyptians at the Red Sea (Ex 14:14); for there is nothing to support this special allusion. According to the historical accounts in the Old Testament, Jehovah went out more than once to fight for His people (cf. Josh 10:14, Josh 10:42; Josh 23:3; Judg 4:15; 1Kings 7:10; 2Chron 20:15). The simile is therefore to be taken in a more general sense, as signifying "as He is accustomed to fight in the day of battle and slaughter," and to be understood as referring to all the wars of the Lord on behalf of His people. In Zech 14:4 and Zech 14:5 we have first of all a description of what the Lord will do to save the remnant of His people. He appears upon the Mount of Olives, and as His feet touch the mountain it splits in half, so that a large valley is formed. The splitting of the mountain is the effect of the earthquake under the footsteps of Jehovah, before whom the earth trembles when He touches it (cf. Ex 19:18; Judg 5:5; Ps 68:8; Nahum 1:5, etc.). The more precise definition of the situation of the Mount of Olives, viz., "before Jerusalem eastwards," is not introduced with a geographical purpose - namely, to distinguish it from other mountains upon which olives trees grow - but is connected with the means employed by the Lord for the salvation of His people, for whom He opens a way of escape by splitting the mountain in two. The mountain is splitמחציו מזרחה וימּה, from the half (i.e., the midst) of it to the east and to the west, i.e., so that a chasm ensues, which runs from the centre of the mountain both eastwards and westwards; so that the mountain is split latitudinally, one half (as is added to make it still more clear) removing to the south, the other to the north, and a great valley opening between them.
Into this valley the half of the nation that is still in Jerusalem will flee. גּיא הרי is the accusative of direction (Luther and others render it incorrectly, "before the valley of my mountains"). This valley is not the valley of the Tyropaeon, or the valley between Moriah and Zion (Jerome, Drus., Hofm.), but the valley which has been formed by the splitting of the Mount of Olives; and Jehovah calls the two mountains which have been formed through His power out of the Mount of Olives hârai, "my mountains." Nor is it connected with the valley of Jehoshaphat; for the opinion that the newly-formed valley is merely an extension of the valley of Jehoshaphat has no foundation in the text, and is not in harmony with the direction taken by the new valley - namely, from east to west. The explanatory clause which follows, "for the (newly-formed) valley of the mountains will reach אל אצל," shows that the flight of the people into the valley is not to be understood as signifying that the valley will merely furnish the fugitives with a level road for escape, but that they will find a secure place of shelter in the valley. 'El 'Atsal has been taken by different commentators, after Symm. and Jerome, in an appellative sense, "to very near," which Koehler interprets as signifying that the valley will reach to the place where the fugitives are. This would be to Jerusalem, for that was where the fugitives were then. But if Zechariah had meant to say this, he could not have spoken more obscurely. 'Atsal, the form in pause for 'âtsēl, as we may see by comparing 1Chron 8:38 and 1Chron 9:44 with 1Chron 8:39 and 1Chron 9:43 (cf. Olsh. Gramm. 91, d), is only met with elsewhere in the form אצל, not merely as a preposition, but also in the name בּית־האצל, and is here a proper name, as most of the ancient translators perceived, - namely, a contracted form of בּית־האצל, since בּית is frequently omitted from names of places constructed with it (see Ges. Thes. p. 193). This place is to be sought for, according to Mic 1:11, in the neighbourhood of Jerusalem, and according to the passage before us to the east of the Mount of Olives, as Cyril states, though from mere hearsay, κώμη δὲ αὕτη πρὸς ἐσχατιαῖς, ὡς λόγος τοῦ ὄρους κειμένη. The fact that Jerome does not mention the place is no proof that it did not exist. A small place not far from Jerusalem, on the other side of the Mount of Olives, might have vanished from the earth long before this father lived. The comparison of the flight to the flight from the earthquake in the time of king Uzziah, to which reference is made in Amos 1:1, is intended to express not merely the swiftness and universality of the flight, but also the cause of the flight, - namely, that they do not merely fly from the enemy, but also for fear of the earthquake which will attend the coming of the Lord. In the last clause of Zech 14:5 the object of the coming of the Lord is indicated. He has not only gone forth to fight against the enemy in Jerusalem, and deliver His people; but He comes with His holy angels, to perfect His kingdom by means of the judgment, and to glorify Jerusalem. This coming is not materially different from His going out to war (Zech 14:3); it is not another or a second coming, but simply a visible manifestation. For this coming believers wait, because it brings them redemption (Lk 21:28). This joyful waiting is expressed in the address "my God." The holy ones are the angels (cf. Deut 33:2-3; Dan 7:9-10; Mt 25:31), not believers, or believers as well as the angels. In what follows, Zechariah depicts first of all the completion secured by the coming of the Lord (Zech 14:6-11), and then the judgment upon the enemy (Zech 14:12-15), with its fruits and consequences (Zech 14:16-21).
Geneva 1599
14:1 Behold, the day of the LORD cometh, and thy spoil shall be (a) divided in the midst of thee.
(a) He arms the godly against the great temptations that would come, before they enjoyed this prosperous estate promised under Christ, that when these dangers came, they might know that they were warned of them before.
John Gill
14:1 Behold, the day of the Lord cometh,.... Or the day when the Lord will come, both in his spiritual and personal reign; for this is not to be understood of his first coming in the flesh, at which time none of the things after mentioned happened; nor of his coming to take vengeance on the Jews; but rather of his coming to convert them:
and thy spoil shall be divided in the midst of thee; not the substance of the nations, divided by the Israelites in the midst of Jerusalem, as the Targum and Jarchi interpret it; but the spoil of Jerusalem, when taken by the enemy, as is after said, which should be divided by them with great joy and triumph, in the midst of it: this refers not to the spoil of Jerusalem by Antiochus or the Romans, but to the slaying of the witnesses, and the triumph of their enemies over them, Rev_ 11:7 or else to the spoil and prey the Turks will come to Jerusalem for, when it shall begin the possession of the Jews; and who perhaps at first will have some success; see Ezek 38:12.
John Wesley
14:1 The day - Of vengeance, Joel 2:1-2, cometh, or will soon overtake you, O sinful, unthankful! bloody! Jews. Thy spoil - All thou hast, O, Jerusalem, shall become a prey to thine enemy.
Robert Jamieson, A. R. Fausset and David Brown
14:1 LAST STRUGGLE WITH THE HOSTILE WORLD POWERS: MESSIAH-JEHOVAH SAVES JERUSALEM AND DESTROYS THE FOE, OF WHOM THE REMNANT TURNS TO THE LORD REIGNING AT JERUSALEM. (Zec. 14:1-21)
day of the Lord--in which He shall vindicate His justice by punishing the wicked and then saving His elect people (Joel 2:31; Joel 3:14; Mal 4:1, Mal 4:5).
thy spoil . . . divided in the midst of thee--by the foe; secure of victory, they shall not divide the spoil taken from thee in their camp outside, but "in the midst" of the city itself.
14:214:2: եւ ժողովեսցէ զամենայն ազգս ՚ի վերայ Երուսաղեմի ՚ի պատերազմ. եւ առցի՛ քաղաքն, եւ յափշտակեսցի՛ն տունք, եւ պղծեսցին կանայք, եւ ելցէ կէ՛ս քաղաքին ՚ի գերութիւն. եւ մնացորդք ժողովրդեան իմոյ մի՛ սատակեսցին ՚ի քաղաքէ անտի։
2 Պիտի հաւաքուեն բոլոր ազգերը Երուսաղէմի դէմ պատերազմելու համար, քաղաքը պիտի գրաւուի, տները պիտի կողոպտուեն, եւ կանայք՝ պղծուեն. քաղաքի կէսը գերութեան պիտի տարուի, բայց իմ ժողովրդի մի մասը պիտի մնայ այնտեղ եւ չի բնաջնջուելու:
2 Քանզի բոլոր ազգերը պատերազմի համար Երուսաղէմի վրայ պիտի հաւաքեմ։Քաղաքը պիտի առնուի, Տուները պիտի կողոպտուին, Կիները պիտի պղծուին, Քաղաքին կէսը գերի պիտի տարուի, Բայց ժողովուրդին մնացորդը քաղաքէն պիտի չհեռանայ։
եւ ժողովեսցէ`` զամենայն ազգս ի վերայ Երուսաղեմի ի պատերազմ, եւ առցի քաղաքն, եւ յափշտակեսցին տունք, եւ պղծեսցին կանայք, եւ ելցէ կէս քաղաքին ի գերութիւն. եւ մնացորդք ժողովրդեան իմոյ մի սատակեսցին ի քաղաքէ անտի:

14:2: եւ ժողովեսցէ զամենայն ազգս ՚ի վերայ Երուսաղեմի ՚ի պատերազմ. եւ առցի՛ քաղաքն, եւ յափշտակեսցի՛ն տունք, եւ պղծեսցին կանայք, եւ ելցէ կէ՛ս քաղաքին ՚ի գերութիւն. եւ մնացորդք ժողովրդեան իմոյ մի՛ սատակեսցին ՚ի քաղաքէ անտի։
2 Պիտի հաւաքուեն բոլոր ազգերը Երուսաղէմի դէմ պատերազմելու համար, քաղաքը պիտի գրաւուի, տները պիտի կողոպտուեն, եւ կանայք՝ պղծուեն. քաղաքի կէսը գերութեան պիտի տարուի, բայց իմ ժողովրդի մի մասը պիտի մնայ այնտեղ եւ չի բնաջնջուելու:
2 Քանզի բոլոր ազգերը պատերազմի համար Երուսաղէմի վրայ պիտի հաւաքեմ։Քաղաքը պիտի առնուի, Տուները պիտի կողոպտուին, Կիները պիտի պղծուին, Քաղաքին կէսը գերի պիտի տարուի, Բայց ժողովուրդին մնացորդը քաղաքէն պիտի չհեռանայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:214:2 И соберу все народы на войну против Иерусалима, и взят будет город, и разграблены будут домы, и обесчещены будут жены, и половина города пойдет в плен; но остальной народ не будет истреблен из города.
14:2 καὶ και and; even ἐπισυνάξω επισυναγω gather together; bring in πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for πόλεμον πολεμος battle καὶ και and; even ἁλώσεται αλισκω the πόλις πολις city καὶ και and; even διαρπαγήσονται διαρπαζω ransack αἱ ο the οἰκίαι οικια house; household καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife μολυνθήσονται μολυνω dirty; pollute καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out τὸ ο the ἥμισυ ημισυς half τῆς ο the πόλεως πολις city ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity οἱ ο the δὲ δε though; while κατάλοιποι καταλοιπος left behind τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine οὐ ου not μὴ μη not ἐξολεθρευθῶσιν εξολοθρευω utterly ruin ἐκ εκ from; out of τῆς ο the πόλεως πολις city
14:2 וְ wᵊ וְ and אָסַפְתִּ֨י ʔāsaftˌî אסף gather אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֥ם׀ ggôyˌim גֹּוי people אֶֽל־ ʔˈel- אֶל to יְרוּשָׁלִַם֮ yᵊrûšālaim יְרוּשָׁלִַם Jerusalem לַ la לְ to † הַ the מִּלְחָמָה֒ mmilḥāmˌā מִלְחָמָה war וְ wᵊ וְ and נִלְכְּדָ֣ה nilkᵊḏˈā לכד seize הָ hā הַ the עִ֗יר ʕˈîr עִיר town וְ wᵊ וְ and נָשַׁ֨סּוּ֙ nāšˈassû שׁסס plunder הַ ha הַ the בָּ֣תִּ֔ים bbˈāttˈîm בַּיִת house וְ wᵊ וְ and הַ ha הַ the נָּשִׁ֖ים nnāšˌîm אִשָּׁה woman תִּשָּׁכַ֑בְנָהתשׁגלנה *tiššāḵˈavnā שׁכב lie down וְ wᵊ וְ and יָצָ֞א yāṣˈā יצא go out חֲצִ֤י ḥᵃṣˈî חֲצִי half הָ hā הַ the עִיר֙ ʕîr עִיר town בַּ ba בְּ in † הַ the גֹּולָ֔ה ggôlˈā גֹּולָה exile וְ wᵊ וְ and יֶ֣תֶר yˈeṯer יֶתֶר remainder הָ hā הַ the עָ֔ם ʕˈām עַם people לֹ֥א lˌō לֹא not יִכָּרֵ֖ת yikkārˌēṯ כרת cut מִן־ min- מִן from הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
14:2. et congregabo omnes gentes ad Hierusalem in proelium et capietur civitas et vastabuntur domus et mulieres violabuntur et egredietur media pars civitatis in captivitatem et reliquum populi non auferetur ex urbeAnd I will gather all nations to Jerusalem to battle, and the city shall be taken, and the houses shall be rifled, and the women shall be defiled: and half of the city shall go forth into captivity, and the rest of the people shall not be taken away out of the city.
2. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished: and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.
14:2. And I will gather all the Gentiles in battle against Jerusalem, and the city will be captured, and the houses will be ravaged, and the women will be violated. And the central part of the city will go forth into captivity, and the remainder of the people will not be taken away from the city.
14:2. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.
For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city:

14:2 И соберу все народы на войну против Иерусалима, и взят будет город, и разграблены будут домы, и обесчещены будут жены, и половина города пойдет в плен; но остальной народ не будет истреблен из города.
14:2
καὶ και and; even
ἐπισυνάξω επισυναγω gather together; bring in
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
εἰς εις into; for
πόλεμον πολεμος battle
καὶ και and; even
ἁλώσεται αλισκω the
πόλις πολις city
καὶ και and; even
διαρπαγήσονται διαρπαζω ransack
αἱ ο the
οἰκίαι οικια house; household
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
μολυνθήσονται μολυνω dirty; pollute
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
τὸ ο the
ἥμισυ ημισυς half
τῆς ο the
πόλεως πολις city
ἐν εν in
αἰχμαλωσίᾳ αιχμαλωσια captivity
οἱ ο the
δὲ δε though; while
κατάλοιποι καταλοιπος left behind
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
οὐ ου not
μὴ μη not
ἐξολεθρευθῶσιν εξολοθρευω utterly ruin
ἐκ εκ from; out of
τῆς ο the
πόλεως πολις city
14:2
וְ wᵊ וְ and
אָסַפְתִּ֨י ʔāsaftˌî אסף gather
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֥ם׀ ggôyˌim גֹּוי people
אֶֽל־ ʔˈel- אֶל to
יְרוּשָׁלִַם֮ yᵊrûšālaim יְרוּשָׁלִַם Jerusalem
לַ la לְ to
הַ the
מִּלְחָמָה֒ mmilḥāmˌā מִלְחָמָה war
וְ wᵊ וְ and
נִלְכְּדָ֣ה nilkᵊḏˈā לכד seize
הָ הַ the
עִ֗יר ʕˈîr עִיר town
וְ wᵊ וְ and
נָשַׁ֨סּוּ֙ nāšˈassû שׁסס plunder
הַ ha הַ the
בָּ֣תִּ֔ים bbˈāttˈîm בַּיִת house
וְ wᵊ וְ and
הַ ha הַ the
נָּשִׁ֖ים nnāšˌîm אִשָּׁה woman
תִּשָּׁכַ֑בְנָהתשׁגלנה
*tiššāḵˈavnā שׁכב lie down
וְ wᵊ וְ and
יָצָ֞א yāṣˈā יצא go out
חֲצִ֤י ḥᵃṣˈî חֲצִי half
הָ הַ the
עִיר֙ ʕîr עִיר town
בַּ ba בְּ in
הַ the
גֹּולָ֔ה ggôlˈā גֹּולָה exile
וְ wᵊ וְ and
יֶ֣תֶר yˈeṯer יֶתֶר remainder
הָ הַ the
עָ֔ם ʕˈām עַם people
לֹ֥א lˌō לֹא not
יִכָּרֵ֖ת yikkārˌēṯ כרת cut
מִן־ min- מִן from
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
14:2. et congregabo omnes gentes ad Hierusalem in proelium et capietur civitas et vastabuntur domus et mulieres violabuntur et egredietur media pars civitatis in captivitatem et reliquum populi non auferetur ex urbe
And I will gather all nations to Jerusalem to battle, and the city shall be taken, and the houses shall be rifled, and the women shall be defiled: and half of the city shall go forth into captivity, and the rest of the people shall not be taken away out of the city.
14:2. And I will gather all the Gentiles in battle against Jerusalem, and the city will be captured, and the houses will be ravaged, and the women will be violated. And the central part of the city will go forth into captivity, and the remainder of the people will not be taken away from the city.
14:2. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.
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Adam Clarke: Commentary on the Bible - 1831
14:2: I will gather all nations - The Romans, whose armies were composed of all the nations of the world. In this verse there is a pitiful account given of the horrible outrages which should be committed during the siege of Jerusalem, and at its capture.
The residue of the people shad not be cut off - Many were preserved for slaves, and for exhibition in the provincial theatres.
Albert Barnes: Notes on the Bible - 1834
14:2: I Will gather all nations against Jerusalem to battle - This is a feature which belongs to the end. It had been dwelt upon by Joel; Joe 3:2-9, Joe 3:11; Ezekiel spoke of the "many nations" Eze 38:6, Eze 38:15, Eze 38:22 which should come under Gog. John foretells of an universal strife at the end, when "The spirits of devils, working miracles, go forth unto the king; of the earth and of the whole world, to gather them to the battle of that great day of God Almighty" Rev 16:14; and "Satan shall be loosed out of his prison and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle, the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints round about, and the beloved city" Rev 20:7-9. Since no creature can do aught but what God wills, and, in his phrensy against God's people, is but His instrument, "to try them and to purge and to make white to the time of the end" Dan 11:35; Dan 12:10; and the strength of body or intellect, which is abused against His law, He continuously in the order of nature supplies, God may be said to do what Satan does against Him. Satan, in his blind fury, crowns martyrs, fills the thrones of heaven, works, against his will, the All-wise Will of God.
And the houses rifled, and the women ... - The horrors of pagan war repeat themselves through people's ever-recurring passions. What was foretold as to Babylon is repeated in the same words as to the Church of God. Seemingly "all things" come "alike to all Ecc 9:2 : there is one event to the righteous and to the wicked; to the good and to the clean and to the unclean: to him that sacrificeth and to him that sacrificeth not: as is the good, so is the sinner." The outward event is the same, the hidden part is known to God alone. "And the residue of the people shall not be cut off from the city," unlike the lot of the earthly Jerusalem, in the destruction both by Nebuchadnezzar (which was past) and the Romans (see at Mic 3:12, pp. 46-50). At the first, "Nebuzaradan, the captain of the guard, carried away the rest of the people left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude" Kg2 25:11, so that Jeremiah mourned over it, "Because of the mountain of Zion which is desolate, foxes walk" (habitually) "upon it" Lam 5:18. The Romans (see at pp. 46, 47) "effaced the city." Now "a remnant is not cut off," because "for the elect's sake those days shall be shortened" Mat 24:32; for our Lord had said, that "the gates of hell should not pRev_ail against" His Church Mat 16:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: gather: Deu 28:9-14; Isa 5:26; Jer 34:1; Dan 2:40-43; Joe 3:2; Mat 22:7; Luk 2:1
the city: Mat 23:37, Mat 23:38, Mat 24:15, Mat 24:16; Mar 13:14, Mar 13:19; Luk 19:43, Luk 19:44, Luk 21:20-24
the houses: Isa 13:16; Lam 1:10, Lam 5:11, Lam 5:12; Amo 7:17; Mat 24:19-21
the residue: Luk 21:24
shall not: Zac 13:8, Zac 13:9; Isa 65:6-9, Isa 65:18; Mat 24:22; Rom 9:27-29; Gal 4:26, Gal 4:27
John Gill
14:2 For I will gather all nations against Jerusalem to battle,.... Meaning not the Romans, in the time of Vespasian, for they were not all nations; nor did a part of the city only go into captivity then, but the whole; nor did any remain in it: it seems right to refer it to the gathering of the kings of the earth to the battle of the Lord God Almighty at Armageddon, Rev_ 16:14 unless it may be thought better to interpret it of the vast numbers, out of several nations, the Turk will bring against Jerusalem, to dispossess the Jews of it, by whom it will be again inhabited in the latter day; see Ezek 38:4 and Kimchi interprets it of the Gog and Magog army. The Jews, in their ancient Midrashes (d), apply it to the times of the Messiah; which is true, if understood not of the first times of the Messiah, whose coming they vainly expect, but of the last times of the Messiah.
And the city shall be taken, and the houses rifled, and the women ravished, and half of the city shall go into captivity: this will be the time when the outward court shall be given, to the Gentiles, the Papists; the two witnesses shall be slain, and their enemies shall rejoice and send gifts to one another, Rev_ 11:2 this will be a trying season, and such a time of trouble as has not been known:
and the residue of the people shall not be cut off from the city; there will be a remnant according to the election of grace; the city, the church, shall not be wholly extinct; Christ will reserve a seed for himself in those very worst of times, as he has always done: this cannot refer to the destruction of Jerusalem by the Romans, for then all the inhabitants of the city were cut off, or carried captive, and none left; but, if literally to be understood, must refer to what will be, when the army of Gog shall come against it in the latter day; though these circumstances are not mentioned in Ezekiel.
(d) Shirhashirim Rabba, fol. 22. 3. & Midrash Ruth, fol. 33. 2.
John Wesley
14:2 All nations - The Romans who at that time had the rule over all the nations of that part of the world. The residue - That small number of the Jews who were spared by Titus. Shall not be cut off - Were not forbidden to dwell about the city.
Robert Jamieson, A. R. Fausset and David Brown
14:2 gather all nations, &c.--The prophecy seems literal (compare Joel 3:2). If Antichrist be the leader of the nations, it seems inconsistent with the statement that he will at this time be sitting in the temple as God at Jerusalem (Th2 2:4); thus Antichrist outside would be made to besiege Antichrist within the city. But difficulties do not set aside revelations: the event will clear up seeming difficulties. Compare the complicated movements, Dan. 11:1-45.
half . . . the residue--In Zech 13:8-9, it is "two-thirds" that perish, and "the third" escapes. There, however, it is "in all the land"; here it is "half of the city." Two-thirds of the "whole people" perish, one-third survives. One-half of the citizens are led captive, the residue are not cut off. Perhaps, too, we ought to translate, "a (not 'the') residue."
14:314:3: Եւ ելցէ՛ Տէր՝ եւ տացէ պատերազմ ընդ ազգսն ընդ այնոսիկ, իբրեւ յաւուր ճակատու իւրոյ յաւուր պատերազմի։
3 Տէրը պիտի ելնի ու պատերազմի այդ բոլոր ազգերի դէմ, պիտի պատերազմի, ինչպէս իր համար ճակատամարտի օրը:
3 Տէրը պիտի ելլէ, Ապա այն ազգերուն հետ պիտի պատերազմի, Ինչպէս պատերազմին օրը պատերազմեցաւ։
Եւ ելցէ Տէր եւ տացէ պատերազմ ընդ ազգսն ընդ այնոսիկ. իբրեւ յաւուր ճակատու իւրոյ յաւուր պատերազմի:

14:3: Եւ ելցէ՛ Տէր՝ եւ տացէ պատերազմ ընդ ազգսն ընդ այնոսիկ, իբրեւ յաւուր ճակատու իւրոյ յաւուր պատերազմի։
3 Տէրը պիտի ելնի ու պատերազմի այդ բոլոր ազգերի դէմ, պիտի պատերազմի, ինչպէս իր համար ճակատամարտի օրը:
3 Տէրը պիտի ելլէ, Ապա այն ազգերուն հետ պիտի պատերազմի, Ինչպէս պատերազմին օրը պատերազմեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:314:3 Тогда выступит Господь и ополчится против этих народов, как ополчился в день брани.
14:3 καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out κύριος κυριος lord; master καὶ και and; even παρατάξεται παρατασσω in τοῖς ο the ἔθνεσιν εθνος nation; caste ἐκείνοις εκεινος that καθὼς καθως just as / like ἡμέρα ημερα day παρατάξεως παραταξις he; him ἐν εν in ἡμέρᾳ ημερα day πολέμου πολεμος battle
14:3 וְ wᵊ וְ and יָצָ֣א yāṣˈā יצא go out יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נִלְחַ֖ם nilḥˌam לחם fight בַּ ba בְּ in † הַ the גֹּויִ֣ם ggôyˈim גֹּוי people הָ hā הַ the הֵ֑ם hˈēm הֵם they כְּ kᵊ כְּ as יֹ֥ום yˌôm יֹום day הִֽלָּחֲמֹ֖ו hˈillāḥᵃmˌô לחם fight בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day קְרָֽב׃ qᵊrˈāv קְרָב fight
14:3. et egredietur Dominus et proeliabitur contra gentes illas sicut proeliatus est in die certaminisThen the Lord shall go forth, and shall fight against those nations, as when he fought in the day of battle.
3. Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.
14:3. Then the Lord will go forth, and he will fight against those Gentiles, just as when he fought in the day of conflict.
14:3. Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.
Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle:

14:3 Тогда выступит Господь и ополчится против этих народов, как ополчился в день брани.
14:3
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
κύριος κυριος lord; master
καὶ και and; even
παρατάξεται παρατασσω in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ἐκείνοις εκεινος that
καθὼς καθως just as / like
ἡμέρα ημερα day
παρατάξεως παραταξις he; him
ἐν εν in
ἡμέρᾳ ημερα day
πολέμου πολεμος battle
14:3
וְ wᵊ וְ and
יָצָ֣א yāṣˈā יצא go out
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
נִלְחַ֖ם nilḥˌam לחם fight
בַּ ba בְּ in
הַ the
גֹּויִ֣ם ggôyˈim גֹּוי people
הָ הַ the
הֵ֑ם hˈēm הֵם they
כְּ kᵊ כְּ as
יֹ֥ום yˌôm יֹום day
הִֽלָּחֲמֹ֖ו hˈillāḥᵃmˌô לחם fight
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
קְרָֽב׃ qᵊrˈāv קְרָב fight
14:3. et egredietur Dominus et proeliabitur contra gentes illas sicut proeliatus est in die certaminis
Then the Lord shall go forth, and shall fight against those nations, as when he fought in the day of battle.
14:3. Then the Lord will go forth, and he will fight against those Gentiles, just as when he fought in the day of conflict.
14:3. Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5. Тогда Господь, защитник Своего народа, выступит против его врагов и сразится с ними Сам, как Он делал это неоднократно, чудесным образом поражая восстающих на Израиля. Кроме того, жителям Иерусалима будет дана возможность спасения посредством бегства. Господь станет на Горе Елеонской, расположенной на востоке от Иерусалима; гора раздвоится (по Феодориту с. 122: гора разделится на четыре части) по направлению от запада к востоку, так что ищущим спасения, по образовавшейся между двумя половинами горы долине, легко будет убегать от врагов, ратующих против Иерусалима. Асия (Синод. )., или Ацал (Венск. ) - селение на востоке от горы Елеонской; но некоторые понимают el' azal и в смысле "близ", "около" (Кир. 206, Иер 17:0, Keil 649-650, Коhl. Sach. 9-14, Ss. 255-257). - Бегство своею поспешностью будет напоминать известный факт бегства от землетрясения, бывшего в царствование Озии (Ам I:1; Alliati II, 1094, 2). При этой чудесной защите народа Божия от врагов, Господь явится окруженный ангельскими силами.
Adam Clarke: Commentary on the Bible - 1831
14:3: Then shall the Lord go forth, and fight against those nations - Against the Romans, by means of the northern nations; who shall destroy the whole empire of this once mistress of the world. But this is an obscure place.
Albert Barnes: Notes on the Bible - 1834
14:3: The Lord shall go forth and shall fight - Jerome: "Is to be taken like that in Habakkuk, 'Thou wentest forth for the salvation of Thy people, for salvation with Thine Anointed" Hab 3:13, and in Micah, 'For behold, the Lord cometh forth out of His place, and will come down and will tread upon the high places of the earth, and the mountains shall be molten under Him, and the valleys shall be cleft" Mic 1:3-4; and Isaiah also, "The Lord shall go forth as a mighty man; He shall stir up jealousy like a man of war; He shall cry; He shall pRev_ail over His enemies" Isa 42:13. "God is said to 'go forth,' when by some wondrous deed He declares His Presence - His Deity is, as it were, laid up, so long as He holds Himself in, and does not by any token show His power. But He 'goes forth,' and bursts forth, when He exercises some judgment, and worketh some new work, which striketh terror." God then will "go forth out of His place," when He is constrained to break through His quietness and gentleness and clemency, for the amendment of sinners. He who elsewhere speaketh through the prophet, 'I, the Lord, change not' Mal 3:6, and to whom it is said, 'Thou art the same' Psa 102:28, and in the Epistle of James, 'With whom is no change' Jam 1:17, now 'goeth forth' and fighteth 'as in the day of battle,' when He overwhelmed Pharaoh in the Red sea; and 'fought for Israel.'" "The Lord shall fight for you," became the watchword of Moses Exo 14:14; Deu 1:30; 13:22; Deu 20:4 and the warrior Joshua in his old age (Jos 23:10; compare Jos 10:14, Jos 10:42; Jos 23:3), after his life's experience Jos 10:14, Jos 10:42; Jos 23:3, and Nehemiah. "Be not afraid by reason of this great multitude" Neh 4:20, said Jahaziel, son of Zachariah, when the "Spirit of the Lord came upon" him; "for the battle is not your's, but God's" Ch2 20:15.
As He fought in the day of battle - Osorius: "All wars are so disposed by the power of God, that every victory is to be referred to His counsel and will. But this is not seen so clearly, when people, elate and confident, try to transfer to themselves all or the greater part of the glory of war. Then may the war be eminently said to be the Lord's, when no one drew sword, as it is written, "The Lord shall fight for you, and ye shall hold your peace" Exo 14:14. Of all God's wars, in which human insolence could claim no part of the glory, none was more wondrous than that, in which Pharaoh and his army were sunk in the deep. "The Lord," said Moses Exo 15:3, "is a man of war: the Lord is His Name." "That day of battle" was the image of one much greater. In that, Pharaoh's army was sunk in the deep; in this, the power of evil, in Hell: in that, what could in some measure be conquered by human strength, was subdued; in this, a tyranny unconquerable; in that, a short-lived liberty was set up; the liberty brought by Christ through subdual of the enemy, is eternal. As then the image yields to the truth, earthly goods to heavenly, things perishable to eternal, so the glory of that ancient victory sinks to nothing under the greatness of the latter."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: Zac 2:8, Zac 2:9, Zac 10:4, Zac 10:5, Zac 12:2-6, Zac 12:9; Isa 63:1-6, Isa 66:15, Isa 66:16; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Joe 3:2, Joe 3:9-17; Zep 3:19; Hag 2:21, Hag 2:22; Rev 6:4-17, Rev 8:7-13
as: Exo 15:1-6; Jos 10:42; Ch2 20:15
Geneva 1599
14:3 Then shall the LORD go forth, and fight against those nations, as when he (b) fought in the day of battle.
(b) As your fathers and you have had experience both at the Red Sea, and at all other times.
John Gill
14:3 Then shall the Lord go forth,.... Out of his place in heaven, either in person, or by the display of his power; that is, the Lord Jesus Christ; whose name is called the Word of God, and is the King of kings, and Lord of lords, described as a mighty warrior, Rev_ 19:11, &c.:
and fight against those nations, as when he fought in the day of battle: the Targum adds, "at the Red Sea"; when the Lord fought for, Israel against the Egyptians, Ex 14:25 and afterwards against the Canaanites, when they entered the land of Canaan under Joshua: thus Christ shall judge, and make war in righteousness, and overcome those that shall make war with him; and with the sharp sword that goeth out of his mouth shall smite nations, and with a rod of iron rule them, and break them to shivers, Rev_ 14:14 see also Ezek 38:21.
John Wesley
14:3 Then - After he hath sufficiently punished the Jews. As when he fought - As in those days when he fought for his people.
Robert Jamieson, A. R. Fausset and David Brown
14:3 Then--In Jerusalem's extremity.
as . . . in . . . day of battle--as when Jehovah fought for Israel against the Egyptians at the Red Sea (Ex 14:14; Ex 15:3). As He then made a way through the divided sea, so will He now divide in two "the Mount of Olives" (Zech 14:4).
14:414:4: Եւ կացցեն ո՛տք նորա յաւուր յայնմիկ ՚ի վերայ լերինն Ձիթենեաց՝ հանդէպ Երուսաղեմի յարեւելից. եւ պատառեսցի՛ լեառնն Ձիթենեաց, կէսն նորա յարեւելս, եւ կէսն նորա ՚ի ծով, վիհ մե՛ծ յոյժ. եւ խոնարհեսցի կէս լերինն առ հիւսւսի, եւ կէս նորա առ հարաւ[10886]։ [10886] Ոմանք. ՚Ի լերինն Ձիթենեաց։
4 Այն օրը նրա ոտքերը պիտի կանգնեն Ձիթենեաց լերան վրայ՝ Երուսաղէմի դիմաց, արեւելեան կողմը. Ձիթենեաց լեռը պիտի պատռուի, նրա մի կէսը՝ դէպի արեւելք, նրա միւս կէսը՝ դէպի ծով. նրանց միջեւ շատ մեծ վիհ պիտի լինի, եւ լերան մի կէսը պիտի սահի դէպի հիւսիս, միւս կէսը՝ դէպի հարաւ:
4 Այն օրը անոր ոտքերը Ձիթենիներու լերանը վրայ պիտի կայնին, Որ Երուսաղէմին առջեւն է դէպի արեւելք։Ձիթենիներու լեռը դէպի արեւելք ու դէպի արեւմուտք կէսէն պիտի պատռուի Ու խիստ մեծ ձոր մը պիտի կազմուի։Լերանը կէսը՝ դէպի հիւսիս, Կէսը դէպի հարաւ պիտի քաշուի
եւ կացցեն ոտք նորա յաւուր յայնմիկ ի վերայ լերինն Ձիթենեաց` հանդէպ Երուսաղեմի յարեւելից. եւ պատառեսցի լեառնն Ձիթենեաց` կէսն նորա յարեւելս եւ կէսն նորա [166]ի ծով, վիհ մեծ յոյժ. եւ խոնարհեսցի կէս լերինն առ հիւսիսի, եւ կէս նորա առ հարաւ:

14:4: Եւ կացցեն ո՛տք նորա յաւուր յայնմիկ ՚ի վերայ լերինն Ձիթենեաց՝ հանդէպ Երուսաղեմի յարեւելից. եւ պատառեսցի՛ լեառնն Ձիթենեաց, կէսն նորա յարեւելս, եւ կէսն նորա ՚ի ծով, վիհ մե՛ծ յոյժ. եւ խոնարհեսցի կէս լերինն առ հիւսւսի, եւ կէս նորա առ հարաւ[10886]։
[10886] Ոմանք. ՚Ի լերինն Ձիթենեաց։
4 Այն օրը նրա ոտքերը պիտի կանգնեն Ձիթենեաց լերան վրայ՝ Երուսաղէմի դիմաց, արեւելեան կողմը. Ձիթենեաց լեռը պիտի պատռուի, նրա մի կէսը՝ դէպի արեւելք, նրա միւս կէսը՝ դէպի ծով. նրանց միջեւ շատ մեծ վիհ պիտի լինի, եւ լերան մի կէսը պիտի սահի դէպի հիւսիս, միւս կէսը՝ դէպի հարաւ:
4 Այն օրը անոր ոտքերը Ձիթենիներու լերանը վրայ պիտի կայնին, Որ Երուսաղէմին առջեւն է դէպի արեւելք։Ձիթենիներու լեռը դէպի արեւելք ու դէպի արեւմուտք կէսէն պիտի պատռուի Ու խիստ մեծ ձոր մը պիտի կազմուի։Լերանը կէսը՝ դէպի հիւսիս, Կէսը դէպի հարաւ պիտի քաշուի
zohrab-1805▾ eastern-1994▾ western am▾
14:414:4 И станут ноги Его в тот день на горе Елеонской, которая перед лицем Иерусалима к востоку; и раздвоится гора Елеонская от востока к западу весьма большою долиною, и половина горы отойдет к северу, а половина ее к югу.
14:4 καὶ και and; even στήσονται ιστημι stand; establish οἱ ο the πόδες πους foot; pace αὐτοῦ αυτος he; him ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τῶν ο the ἐλαιῶν ελαια olive tree; olive τὸ ο the κατέναντι κατεναντι opposite; before Ιερουσαλημ ιερουσαλημ Jerusalem ἐξ εκ from; out of ἀνατολῶν ανατολη springing up; east καὶ και and; even σχισθήσεται σχιζω split; cut out τὸ ο the ὄρος ορος mountain; mount τῶν ο the ἐλαιῶν ελαια olive tree; olive τὸ ο the ἥμισυ ημισυς half αὐτοῦ αυτος he; him πρὸς προς to; toward ἀνατολὰς ανατολη springing up; east καὶ και and; even τὸ ο the ἥμισυ ημισυς half αὐτοῦ αυτος he; him πρὸς προς to; toward θάλασσαν θαλασσα sea χάος χαος great; loud σφόδρα σφοδρα vehemently; tremendously καὶ και and; even κλινεῖ κλινω bend; tip over τὸ ο the ἥμισυ ημισυς half τοῦ ο the ὄρους ορος mountain; mount πρὸς προς to; toward βορρᾶν βορρας north wind καὶ και and; even τὸ ο the ἥμισυ ημισυς half αὐτοῦ αυτος he; him πρὸς προς to; toward νότον νοτος south wind
14:4 וְ wᵊ וְ and עָמְד֣וּ ʕāmᵊḏˈû עמד stand רַגְלָ֣יו raḡlˈāʸw רֶגֶל foot בַּ ba בְּ in † הַ the יֹּום־ yyôm- יֹום day הַ֠ ha הַ the הוּא hû הוּא he עַל־ ʕal- עַל upon הַ֨ר hˌar הַר mountain הַ ha הַ the זֵּתִ֜ים zzēṯˈîm זַיִת olive אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face יְרוּשָׁלִַם֮ yᵊrûšālaim יְרוּשָׁלִַם Jerusalem מִ mi מִן from קֶּדֶם֒ qqeḏˌem קֶדֶם front וְ wᵊ וְ and נִבְקַע֩ nivqˌaʕ בקע split הַ֨ר hˌar הַר mountain הַ ha הַ the זֵּיתִ֤ים zzêṯˈîm זַיִת olive מֵֽ mˈē מִן from חֶצְיֹו֙ ḥeṣyˌô חֲצִי half מִזְרָ֣חָה mizrˈāḥā מִזְרָח sunrise וָ wā וְ and יָ֔מָּה yˈommā יָם sea גֵּ֖יא gˌê גַּיְא valley גְּדֹולָ֣ה gᵊḏôlˈā גָּדֹול great מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וּ û וְ and מָ֨שׁ mˌāš מושׁ depart חֲצִ֥י ḥᵃṣˌî חֲצִי half הָ hā הַ the הָ֛ר hˈār הַר mountain צָפֹ֖ונָה ṣāfˌônā צָפֹון north וְ wᵊ וְ and חֶצְיֹו־ ḥeṣyô- חֲצִי half נֶֽגְבָּה׃ nˈeḡbā נֶגֶב south
14:4. et stabunt pedes eius in die illa super montem Olivarum qui est contra Hierusalem ad orientem et scindetur mons Olivarum ex media parte sui ad orientem et occidentem praerupto grandi valde et separabitur medium montis ad aquilonem et medium eius ad meridiemAnd his feet shall stand in that day upon the mount of Olives, which is over against Jerusalem towards the east: and the mount of Olives shall be divided in the midst thereof to the east, and to the west with a very great opening, and half of the mountain shall be separated to the north, and half thereof to the south.
4. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.
14:4. And his feet will stand firm, in that day, upon the Mount of Olives, which is opposite Jerusalem towards the East. And the mount of Olives will be divided down its center part, towards the East and towards the West, with a very great rupture, and the center of the mountain will be separated towards the North, and its center towards the Meridian.
14:4. And his feet shall stand in that day upon the mount of Olives, which [is] before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, [and there shall be] a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.
And his feet shall stand in that day upon the mount of Olives, which [is] before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, [and there shall be] a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south:

14:4 И станут ноги Его в тот день на горе Елеонской, которая перед лицем Иерусалима к востоку; и раздвоится гора Елеонская от востока к западу весьма большою долиною, и половина горы отойдет к северу, а половина ее к югу.
14:4
καὶ και and; even
στήσονται ιστημι stand; establish
οἱ ο the
πόδες πους foot; pace
αὐτοῦ αυτος he; him
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἐπὶ επι in; on
τὸ ο the
ὄρος ορος mountain; mount
τῶν ο the
ἐλαιῶν ελαια olive tree; olive
τὸ ο the
κατέναντι κατεναντι opposite; before
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐξ εκ from; out of
ἀνατολῶν ανατολη springing up; east
καὶ και and; even
σχισθήσεται σχιζω split; cut out
τὸ ο the
ὄρος ορος mountain; mount
τῶν ο the
ἐλαιῶν ελαια olive tree; olive
τὸ ο the
ἥμισυ ημισυς half
αὐτοῦ αυτος he; him
πρὸς προς to; toward
ἀνατολὰς ανατολη springing up; east
καὶ και and; even
τὸ ο the
ἥμισυ ημισυς half
αὐτοῦ αυτος he; him
πρὸς προς to; toward
θάλασσαν θαλασσα sea
χάος χαος great; loud
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
κλινεῖ κλινω bend; tip over
τὸ ο the
ἥμισυ ημισυς half
τοῦ ο the
ὄρους ορος mountain; mount
πρὸς προς to; toward
βορρᾶν βορρας north wind
καὶ και and; even
τὸ ο the
ἥμισυ ημισυς half
αὐτοῦ αυτος he; him
πρὸς προς to; toward
νότον νοτος south wind
14:4
וְ wᵊ וְ and
עָמְד֣וּ ʕāmᵊḏˈû עמד stand
רַגְלָ֣יו raḡlˈāʸw רֶגֶל foot
בַּ ba בְּ in
הַ the
יֹּום־ yyôm- יֹום day
הַ֠ ha הַ the
הוּא הוּא he
עַל־ ʕal- עַל upon
הַ֨ר hˌar הַר mountain
הַ ha הַ the
זֵּתִ֜ים zzēṯˈîm זַיִת olive
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
יְרוּשָׁלִַם֮ yᵊrûšālaim יְרוּשָׁלִַם Jerusalem
מִ mi מִן from
קֶּדֶם֒ qqeḏˌem קֶדֶם front
וְ wᵊ וְ and
נִבְקַע֩ nivqˌaʕ בקע split
הַ֨ר hˌar הַר mountain
הַ ha הַ the
זֵּיתִ֤ים zzêṯˈîm זַיִת olive
מֵֽ mˈē מִן from
חֶצְיֹו֙ ḥeṣyˌô חֲצִי half
מִזְרָ֣חָה mizrˈāḥā מִזְרָח sunrise
וָ וְ and
יָ֔מָּה yˈommā יָם sea
גֵּ֖יא gˌê גַּיְא valley
גְּדֹולָ֣ה gᵊḏôlˈā גָּדֹול great
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וּ û וְ and
מָ֨שׁ mˌāš מושׁ depart
חֲצִ֥י ḥᵃṣˌî חֲצִי half
הָ הַ the
הָ֛ר hˈār הַר mountain
צָפֹ֖ונָה ṣāfˌônā צָפֹון north
וְ wᵊ וְ and
חֶצְיֹו־ ḥeṣyô- חֲצִי half
נֶֽגְבָּה׃ nˈeḡbā נֶגֶב south
14:4. et stabunt pedes eius in die illa super montem Olivarum qui est contra Hierusalem ad orientem et scindetur mons Olivarum ex media parte sui ad orientem et occidentem praerupto grandi valde et separabitur medium montis ad aquilonem et medium eius ad meridiem
And his feet shall stand in that day upon the mount of Olives, which is over against Jerusalem towards the east: and the mount of Olives shall be divided in the midst thereof to the east, and to the west with a very great opening, and half of the mountain shall be separated to the north, and half thereof to the south.
14:4. And his feet will stand firm, in that day, upon the Mount of Olives, which is opposite Jerusalem towards the East. And the mount of Olives will be divided down its center part, towards the East and towards the West, with a very great rupture, and the center of the mountain will be separated towards the North, and its center towards the Meridian.
14:4. And his feet shall stand in that day upon the mount of Olives, which [is] before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, [and there shall be] a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:4: And his feet shall stand - He shall appear in full possession of the place, as a mighty conqueror.
And the mount of Olives shall cleave - God shall display his miraculous power as fully in the final restoration of the Jews, as he did when he divided the Red Sea that their forefathers might pass through dry-shod. Some refer this to the destruction of the city by the Romans. It was on the mount of Olives that Titus posted his army to batter Jerusalem. Here the tenth legion that came to him from Jericho was placed. Joseph. De Bello, lib. 6 c. 3. It was from this mountain that our Lord beheld Jerusalem, and predicted its future destruction, Luk 19:41, with Mat 24:23; and it was from this mountain that he ascended to heaven, (Act 1:12), utterly leaving an ungrateful and condemned city.
And half of the mountain shall remove - I really think that these words refer to the lines of circumvallation, to intrenchments, redoubts, etc., which the Romans made while carrying on the siege of this city; and particularly the lines or trenches which the army made on Mount Olivet itself.
Albert Barnes: Notes on the Bible - 1834
14:4: And His feet shall stand in that day upon the mount of Olives - "Over against Jerusalem to the east, wherein riseth the Sun of Righteousness." The Mount of Olives is the central eminence of a line of hills, of rather more than a mile in length, overhanging the city, from which it is separated only by the narrow bed of the valley of the brook Cedron. It rises 187 feet above Mount Zion, 295 feet above Mount Moriah, 443 feet above Gethsemane, and lies between the city and the wilderness toward the dead sea: around its northern side, wound the road to Bethany and the Jordan . There, probably, David worshiped Sa2 15:32; his son, in his decay, profaned it Kg1 11:7; Josiah desecrated his desecrations Kg2 23:13; there "upon the mountain, which is on the east side of the city, the glory of the Lord stood," when it had "gone up from the midst of the city" Eze 11:23; it united the greatest glory of the Lord on earth, His Ascension, with its deepest sorrow, in Gethsemane. Since the Angel said, "This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven" Act 1:11, the old traditional opinion is not improbable, that our Lord shall come again to judge the earth, where He left the earth, near the place of His Agony and Crucifixion for us. So shall "the Feet" of God literally, "stand upon the Mount of Olives." Elsewhere it may be that "the Feet of the uncircumscribed and simple God are to be understood not materially, but that the loving and fixed assistance of His power is expressed by that name" (Dionysius).
Which is true, or whether, according to an old opinion, the last act of antichrist shall be an attempt to imitate the Ascension of Christ (as the first antichrist Simon Magus was said to have met his death in some attempt to fly) and be destroyed by His Coming there, the event must show.
And the Mount of Olives shall cleave - (be cleft) in (from) the midst thereof toward the east and toward the west that is, the cleft shall be east and west, so as to form a "very great valley" through it - from Jerusalem toward the Jordan eastward; and this shall be, in that "half of the mountain shall remove northward, and half thereof southward." If this be literal, it is to form an actual way of escape from Jerusalem; if figurative, it symbolizes how that which would be the greatest hindrance to escape, the mountain which was higher than the city, blocking, as it were, the way, should itself afford the way of escape; as Zechariah speaks, "O great mountain, before Zerubbabel" thou shalt become a "plain" Zac 4:7; and Isaiah, "Every valley shall be exalted and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough places plain" Is. Isa 40:4; that is, every obstacle should be removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: his feet: Zac 14:7; Eze 11:23, Eze 43:2; Act 1:11, Act 1:12
cleave: Zac 4:7; Isa 64:1, Isa 64:2; Mic 1:3, Mic 1:4; Nah 1:5, Nah 1:6; Hab 3:6; Mar 11:23
a very: Zac 14:10; Joe 3:12-14
half of the: Eze 47:1-12
Geneva 1599
14:4 And his feet shall stand in that day upon the (c) mount of Olives, which [is] before Jerusalem on the east, and the mount of Olives shall cleave in the midst of it toward the east and toward the west, [and there shall be] a very great (d) valley; and half of the mountain shall remove toward the north, and half of it toward the south.
(c) By this manner of speech the Prophet shows God's power and care over his Church, and how he will as it were by a miracle save it.
(d) So that out of all the parts of the world, they will see Jerusalem, which was before his with this mountain: and this he means of the spiritual Jerusalem the Church.
John Gill
14:4 And his feet shall stand in that day upon the mount of Olives,.... Where he often was in the days of his flesh, and from whence he ascended to heaven, Lk 21:37 but here he did not appear at the time of the destruction of Jerusalem; wherefore this must refer to a time to come; and seeing it is certain that he will stand in the latter day on the earth, at the time of the resurrection, and will come down from heaven in like manner as he went up; it seems very probable that he will descend upon that very spot of ground from whence he ascended, Job 19:25. The Jews, (e) have a notion, that, at the general resurrection of the dead, the mount of Olives will cleave asunder, and those of their nation, who have been buried in other countries, will be rolled through the caverns of the earth, and come out from under that mountain. This is what they call "gilgul hammetim", the rolling of the dead; and "gilgul hammechiloth", the rolling through the caverns. So they say in the Targum of Song 8:5.
"when the dead shall live, the mount of Olives shall be cleaved asunder, and all the dead of Israel shall come out from under it; yea, even the righteous, which die in captivity, shall pass through subterraneous caverns, and come from under the mount of Olives.''
This is sometimes (f) represented as very painful to the righteous; but another writer (g) removes this objection by observing, that at the time of the rolling through the caverns of the earth, we may say that this rolling will be of no other than of the bone "luz", out of which the whole body will spring; so that this business of rolling will be easy and without pain; but they are not all agreed about the thing itself: Kimchi says (h),
"there is a division in the words of our Rabbins, concerning the dead without the land (i.e. of Israel); some of them say that those without the land shall come up out of their graves; and others say they shall come out of their graves to the land of Israel by rolling, and by the way of the caverns; but this verse Ezek 37:12 proves that those without the land shall live, as the dead of the land of Israel; for it says, "I will open your graves, and cause you to come up out of your graves"; and after that, "and I will bring you into the land of Israel".''
Which is before Jerusalem on the east; a sabbath day's journey from it, about a mile, Acts 1:12,
and the mount of Olives shall cleave in the midst thereof toward the east and toward the west; and there shall be a very great valley, and half of the mountain shall remove toward the north, and half of it toward the south; and this valley will be made by cleaving and removing the mountain in this manner, to hold the dead together when raised; and this is thought by some to be the same with the valley of Jehoshaphat, called the valley of decision, into which the Heathen, being awakened and raised, will be brought and judged, Joel 3:2.
(e) Targum in Cant. viii. 5. (f) T. Bab. Cetubot, fol. 111. 1. (g) Judah Zabarah apud Pocock. Not. Miscell. p. 119. (h) Pirush in Ezek. xxxvii. 12.
John Wesley
14:4 Shall cleave - Sinai melted, at the presence of the God of the whole earth. Great valley - So rich shall be a plain access from the place of the feet of the Lord unto Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
14:4 The object of the cleaving of the mount in two by a fissure or valley (a prolongation of the valley of Jehoshaphat, and extending from Jerusalem on the west towards Jordan, eastward) is to open a way of escape to the besieged (compare Joel 3:12, Joel 3:14). Half the divided mount is thereby forced northward, half southward; the valley running between. The place of His departure at His ascension shall be the place of His return: and the "manner" of His return also shall be similar (Acts 1:11). He shall probably "come from the east" (Mt 24:27). He so made His triumphal entry into the city from the Mount of Olives from the east (Mt 21:1-10). This was the scene of His agony: so it shall be the scene of His glory. Compare Ezek 11:23, with Ezek 43:2, "from the way of the east.
14:514:5: Եւ կցեսցի՛ ձոր լերանց իմոց մինչեւ ցԱսայէլ. եւ խցցի զոր օրինակ խցաւ յերեսաց շարժմանն՝ յաւուրս Ոզիայ արքայի Յուդայ։ Եւ եկեսցէ հասցէ Տէր Աստուած իմ եւ ամենայն սուրբք ընդ նմա[10887]։ [10887] Ոմանք յաւելուն. *Եւ խցցի ձոր լերանց իմոց, եւ կցեսցի ձոր լերանցն մինչեւ։ Օրինակ մի. Զոր օրինակ խցեցաւ։
5 Պիտի լցուի իմ լեռների ձորը, եւ լեռների այդ ձորը պիտի տարածուի մինչեւ Ասայէլ ու կցուի նրան, պիտի լցուի այնպէս, ինչպէս լցուեց երկրաշարժից՝ Յուդայի երկրի արքայ Օզիայի օրերին: Այն ժամանակ պիտի գայ ու հասնի իմ Տէր Աստուածը, եւ բոլոր սրբերը պիտի լինեն նրա հետ:
5 Եւ դուք լեռներուն ձորը պիտի փախչիք, Քանզի լեռներուն ձորը մինչեւ Ասալ պիտի հասնի։Պիտի փախչիք՝ ինչպէս գետնաշարժէն փախաք՝ Յուդայի թագաւոր Ոզիային օրերը։Իմ Տէր Աստուածս պիտի գայ, Բոլոր սուրբերը քեզի հետ պիտի ըլլան։
Եւ [167]խցցի ձոր լերանց իմոց, եւ`` կցեսցի ձոր լերանցն մինչեւ [168]ցԱսայէլ. եւ խցցի զոր օրինակ խցաւ`` յերեսաց շարժմանն` յաւուրս Ոզիայ արքայի Յուդայ. եւ եկեսցէ հասցէ Տէր Աստուած իմ եւ ամենայն սուրբք ընդ [169]նմա:

14:5: Եւ կցեսցի՛ ձոր լերանց իմոց մինչեւ ցԱսայէլ. եւ խցցի զոր օրինակ խցաւ յերեսաց շարժմանն՝ յաւուրս Ոզիայ արքայի Յուդայ։ Եւ եկեսցէ հասցէ Տէր Աստուած իմ եւ ամենայն սուրբք ընդ նմա[10887]։
[10887] Ոմանք յաւելուն. *Եւ խցցի ձոր լերանց իմոց, եւ կցեսցի ձոր լերանցն մինչեւ։ Օրինակ մի. Զոր օրինակ խցեցաւ։
5 Պիտի լցուի իմ լեռների ձորը, եւ լեռների այդ ձորը պիտի տարածուի մինչեւ Ասայէլ ու կցուի նրան, պիտի լցուի այնպէս, ինչպէս լցուեց երկրաշարժից՝ Յուդայի երկրի արքայ Օզիայի օրերին: Այն ժամանակ պիտի գայ ու հասնի իմ Տէր Աստուածը, եւ բոլոր սրբերը պիտի լինեն նրա հետ:
5 Եւ դուք լեռներուն ձորը պիտի փախչիք, Քանզի լեռներուն ձորը մինչեւ Ասալ պիտի հասնի։Պիտի փախչիք՝ ինչպէս գետնաշարժէն փախաք՝ Յուդայի թագաւոր Ոզիային օրերը։Իմ Տէր Աստուածս պիտի գայ, Բոլոր սուրբերը քեզի հետ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
14:514:5 И вы побежите в долину гор Моих, ибо долина гор будет простираться до Асила; и вы побежите, как бежали от землетрясения во дни Озии, царя Иудейского; и придет Господь Бог мой и все святые с Ним.
14:5 καὶ και and; even ἐμφραχθήσεται εμφρασσω gorge ὀρέων ορος mountain; mount μου μου of me; mine καὶ και and; even ἐγκολληθήσεται εγκολλαω gorge ὀρέων ορος mountain; mount ἕως εως till; until Ιασολ ιασολ and; even ἐμφραχθήσεται εμφρασσω just as / like ἐνεφράγη εμφρασσω in ταῖς ο the ἡμέραις ημερα day τοῦ ο the σεισμοῦ σεισμος earthquake ἐν εν in ἡμέραις ημερα day Οζιου οζιας Ozias βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἥξει ηκω here κύριος κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine καὶ και and; even πάντες πας all; every οἱ ο the ἅγιοι αγιος holy μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
14:5 וְ wᵊ וְ and נַסְתֶּ֣ם nastˈem נוס flee גֵּֽיא־ gˈê- גַּיְא valley הָרַ֗י hārˈay הַר mountain כִּֽי־ kˈî- כִּי that יַגִּ֣יעַ yaggˈîₐʕ נגע touch גֵּי־ gê- גַּיְא valley הָרִים֮ hārîm הַר mountain אֶל־ ʔel- אֶל to אָצַל֒ ʔāṣˌal אָצַל Azel וְ wᵊ וְ and נַסְתֶּ֗ם nastˈem נוס flee כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נַסְתֶּם֙ nastˌem נוס flee מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face הָ hā הַ the רַ֔עַשׁ rˈaʕaš רַעַשׁ quaking בִּ bi בְּ in ימֵ֖י ymˌê יֹום day עֻזִּיָּ֣ה ʕuzziyyˈā עֻזִּיָּה Uzziah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and בָא֙ vˌā בוא come יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהַ֔י ʔᵉlōhˈay אֱלֹהִים god(s) כָּל־ kol- כֹּל whole קְדֹשִׁ֖ים qᵊḏōšˌîm קָדֹושׁ holy עִמָּֽךְ׃ ʕimmˈāḵ עִם with
14:5. et fugietis ad vallem montium meorum quoniam coniungetur vallis montium usque ad proximum et fugietis sicut fugistis a facie terraemotus in diebus Oziae regis Iuda et veniet Dominus Deus meus omnesque sancti cum eoAnd you shall flee to the valley of those mountains, for the valley of the mountains shall be joined even to the next, and you shall flee as you fled from the face of the earthquake in the days of Ozias king of Juda: and the Lord my God shall come, and all the saints with him.
5. And ye shall flee by the valley of my mountains; for the valley of the mountains shall reach unto Azel: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the holy ones with thee.
14:5. And you will flee to the valley of those mountains, because the valley of the mountains will be joined all the way to the next. And you will flee, just as you fled from the face of the earthquake in the days of Uzziah king of Judah. And the Lord my God will arrive, and all the saints with him.
14:5. And ye shall flee [to] the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, [and] all the saints with thee.
And ye shall flee [to] the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, [and] all the saints with thee:

14:5 И вы побежите в долину гор Моих, ибо долина гор будет простираться до Асила; и вы побежите, как бежали от землетрясения во дни Озии, царя Иудейского; и придет Господь Бог мой и все святые с Ним.
14:5
καὶ και and; even
ἐμφραχθήσεται εμφρασσω gorge
ὀρέων ορος mountain; mount
μου μου of me; mine
καὶ και and; even
ἐγκολληθήσεται εγκολλαω gorge
ὀρέων ορος mountain; mount
ἕως εως till; until
Ιασολ ιασολ and; even
ἐμφραχθήσεται εμφρασσω just as / like
ἐνεφράγη εμφρασσω in
ταῖς ο the
ἡμέραις ημερα day
τοῦ ο the
σεισμοῦ σεισμος earthquake
ἐν εν in
ἡμέραις ημερα day
Οζιου οζιας Ozias
βασιλέως βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἥξει ηκω here
κύριος κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἅγιοι αγιος holy
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
14:5
וְ wᵊ וְ and
נַסְתֶּ֣ם nastˈem נוס flee
גֵּֽיא־ gˈê- גַּיְא valley
הָרַ֗י hārˈay הַר mountain
כִּֽי־ kˈî- כִּי that
יַגִּ֣יעַ yaggˈîₐʕ נגע touch
גֵּי־ gê- גַּיְא valley
הָרִים֮ hārîm הַר mountain
אֶל־ ʔel- אֶל to
אָצַל֒ ʔāṣˌal אָצַל Azel
וְ wᵊ וְ and
נַסְתֶּ֗ם nastˈem נוס flee
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נַסְתֶּם֙ nastˌem נוס flee
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
הָ הַ the
רַ֔עַשׁ rˈaʕaš רַעַשׁ quaking
בִּ bi בְּ in
ימֵ֖י ymˌê יֹום day
עֻזִּיָּ֣ה ʕuzziyyˈā עֻזִּיָּה Uzziah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
בָא֙ vˌā בוא come
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהַ֔י ʔᵉlōhˈay אֱלֹהִים god(s)
כָּל־ kol- כֹּל whole
קְדֹשִׁ֖ים qᵊḏōšˌîm קָדֹושׁ holy
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
14:5. et fugietis ad vallem montium meorum quoniam coniungetur vallis montium usque ad proximum et fugietis sicut fugistis a facie terraemotus in diebus Oziae regis Iuda et veniet Dominus Deus meus omnesque sancti cum eo
And you shall flee to the valley of those mountains, for the valley of the mountains shall be joined even to the next, and you shall flee as you fled from the face of the earthquake in the days of Ozias king of Juda: and the Lord my God shall come, and all the saints with him.
14:5. And you will flee to the valley of those mountains, because the valley of the mountains will be joined all the way to the next. And you will flee, just as you fled from the face of the earthquake in the days of Uzziah king of Judah. And the Lord my God will arrive, and all the saints with him.
14:5. And ye shall flee [to] the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, [and] all the saints with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:5: Ye shall flee to the valley - Some think this refers to the valley through which Zedekiah and others endeavored to escape when Nebuchadnezzar pressed the siege of Jerusalem: but it appears to speak only of the Jewish wars of the Romans.
Azal - This, as a place, is not known. If a place, it was most probably near to Jerusalem; and had its name from that circumstance.
Albert Barnes: Notes on the Bible - 1834
14:5: And ye shall flee to the valley of the mountains - Rather, along the valley of My mountains namely, of those mountains, which God had just formed by dividing the mount of Olives. "For the valley of the mountains shall reach unto Azal, that is, Azel," the same word which enters into Beth-Azel of Micah, where the allusion probably is to its firm-rootedness. It is more probable that the name of a place should have been chosen with an allusive meaning, as in Micah, than that an unusual appellative should have been chosen to express a very common meaning. Cyril had heard of it as the name of a village at the extremity of the mountain. Elsewhere it might very probably have been destroyed in the destructive Roman wars: The Roman camp in the last siege must have been very near it . The destruction of villages, after the frantic Rev_olt under Bar-Kochba, was enormous.
Yea, ye shall flee like as ye fled from before the earthquake - An earthquake in the time of Uzziah, whose memory survived the captivity to the time of Zechariah, nearly two centuries, must have been very terrible, but no historical account remains of it, Josephus having apparently described the past earthquake in the language which Zechariah uses of the future (see the introduction to Amos). Such an earthquake is the more remarkable a visitation in Jerusalem, because it was out of the line of earthquakes. These were to the north and east of Palestine: within it, they were almost unknown (see Amo 4:11, vol. i. p. 286). Interpositions of God even in man's favor, are full of awe and terror. They are tokens of the presence of the all-holy among the unholy. Fear was an accompaniment of special miracles in the Gospel, not only among the poor Gadarenes Mar 5:15; Luk 8:25, or the people , but even the Apostles ; apart from the effect of the sight of angels on us who are in the flesh . It is then quite compatible, that the valley so formed should be the means of deliverance, and yet an occasion of terror to those delivered through it. The escape of the Christians in Jerusalem to Pella, during the break of the siege, after the withdrawal of Cestius Gallus was a slight image of this deliverance.
And the Lord thy God shall come, and all the saints with Thee, O God - The prophet, having spoken of God as "my God," turns suddenly to speak to Him, as present. Jerome on Zac 14:6-7 : "This is manifestly said of the second Coming of the Saviour, of which John too in his Apocalypse says, 'Behold He shall come with the clouds, and every eye shall see Him, and they also which pierced Him' Rev 1:7. And the Lord Himself in the Gospel declareth, that 'the Son of Man shall come in the clouds of heaven with power and great glory' Mat 24:30. He shall 'come with the clouds,' that is, with the angels, who are 'ministering spirits' and are sent for different offices, and with the prophets and apostles." Ribera: "Whenever Scripture says that the saints and angels come with Christ, it is always speaking of His second Coming, as in that, 'When the Son of Man shall come in His glory and all His holy angels with Him' Mat 25:31, and in the Epistle of Jude, 'Behold the Lord cometh with ten thousand of His saints, to execute judgment' Jde 1:14-15."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: the mountains: or, my mountains, for the, etc. or, when he shall touch the valley of the mountains to the place he separated. ye shall flee. Num 16:34; Rev 11:13, Rev 16:18-21
ye fled: Isa 29:6; Amo 1:1
the Lord: Psa 96:13, Psa 97:4-6, Psa 98:9; Isa 64:1-3, Isa 66:15, Isa 66:16; Dan 7:9-14, Dan 7:21-27; Mat 16:27, Mat 24:3, Mat 24:27-31, Mat 25:31; Mar 13:26, Mar 13:27; Luk 21:27; Th2 2:8; Jam 5:8; Jde 1:14, Jde 1:15; Rev 6:16, Rev 6:17, Rev 20:4, Rev 20:11
and all: Deu 33:2; Joe 3:11; Th1 3:13; Th2 1:7-10
Geneva 1599
14:5 And ye shall flee [to] the (e) valley of the mountains; for the valley of the mountains shall reach to Azal: yea, ye shall flee, as ye fled from before the (f) earthquake in the days of Uzziah king of Judah: and the LORD (g) my God shall come, [and] all the saints with thee.
(e) He speaks of the hypocrites, who could not abide God's presence, but would flee into all places, where they might hide themselves among the mountains.
(f) Read (Amos 1:1).
(g) Because they did not credit the Prophet's words, he turns to God and comforts himself in that that he knew that these things would come, and says, "You, O God, with your angels will come to perform this great thing."
John Gill
14:5 And ye shall flee to the valley of the mountains,.... To seek for shelter and safety in them, for fear of the Lord, and the glory of his majesty, whom every eye shall see, Is 2:19,
for the valley of the mountains shall reach unto Azal; a name of a place not known; it may be thought to be at some considerable distance:
yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah; two years before which Amos prophesied, Amos 1:1 and which, according to Josephus (i), was at the time when King Uzziah was stricken with a leprosy for invading the priest's office; when, as he says, at a place before the city called Eroge, half part of the mountain towards the west was broken, and rolled half a mile towards the eastern part, and there stood; so that the ways were stopped up to the king's gardens:
and the Lord my God shall come; the Lord Jesus Christ, who is truly God, and the God of his people; and who will appear to be so at his second coming, which is here meant, by raising the dead, gathering all nations before him, and separating them; by bringing to light all secret and hidden things; judging the whole world, and executing the sentence on them; and particularly by taking his own people to himself:
and all the saints with thee: the Targum, and the Septuagint, Syriac, and Arabic versions, read, "with him"; meaning either the holy angels; so Aben Ezra, Kimchi, and Ben Melech; who will attend him partly for the glory of his majesty, and partly for terror to the wicked, and also for service; or rather glorified saints, the spirits of just men made perfect, whom Christ will bring with him to be united to their bodies, which will now be raised, and to be with him in the new heavens and new earth, which will now be formed, and to be presented to him, and dwell with him, during the thousand years.
(i) Antiqu. l. 9. c. 10. sect. 4.
John Wesley
14:5 The valley of the mountains - A place provided of God for their safety. O Lord my God - As if it were said, though it will, O Lord, put us into fear; yet without such wonderful works we shall not see thy salvation; therefore, O Lord my God come, and bring thy holy ones with thee.
Robert Jamieson, A. R. Fausset and David Brown
14:5 ye shall flee to the valley--rather "through the valley," as in 2Kings 2:29. The valley made by the cleaving asunder of the Mount of Olives (Zech 14:4) is designed to be their way of escape, not their place of refuge [MAURER]. JEROME is on the side of English Version. If it be translated so, it will mean, Ye shall flee "to" the valley, not to hide there, but as the passage through which an escape may be effected. The same divinely sent earthquake which swallows up the foe, opens out a way of escape to God's people. The earthquake in Uzziah's days is mentioned (Amos 1:1) as a recognized epoch in Jewish history. Compare also Is 6:1 : perhaps the same year that Jehovah held His heavenly court and gave commission to Isaiah for the Jews, an earthquake in the physical world, as often happens (Mt 24:7), marked momentous movements in the unseen spiritual world.
of the mountains--rather, "of My mountains," namely, Zion and Moriah, peculiarly sacred to Jehovah [MOORE]. Or, the mountains formed by My cleaving Olivet into two [MAURER].
Azal--the name of a place near a gate east of the city. The Hebrew means "adjoining" [HENDERSON]. Others give the meaning, "departed," "ceased." The valley reaches up to the city gates, so as to enable the fleeing citizens to betake themselves immediately to it on leaving the city.
Lord my God . . . with thee--The mention of the "Lord my God" leads the prophet to pass suddenly to a direct address to Jehovah. It is as if "lifting up his head" (Lk 21:28), he suddenly sees in vision the Lord coming, and joyfully exclaims, "All the saints with Thee!" So Is 25:9.
saints--holy angels escorting the returning King (Mt 24:30-31; Jude 1:14); and redeemed men (1Cor 15:23; Th1 3:13; Th1 4:14). Compare the similar mention of the "saints" and "angels" at His coming on Sinai (Deut 32:2-3; Acts 7:53; Gal 3:19; Heb 2:2). PHILLIPS thinks Azal is Ascalon on the Mediterranean. An earthquake beneath Messiah's tread will divide Syria, making from Jerusalem to Azal a valley which will admit the ocean waters from the west to the Dead Sea. The waters will rush down the valley of Arabah, the old bed of the Jordan, clear away the sand-drift of four thousand years, and cause the commerce of Petra and Tyre to center in the holy city. The Dead Sea rising above its shores will overflow by the valley of Edom, completing the straits of Azal into the Red Sea. Thus will be formed the great pool of Jerusalem (compare Zech 14:8; Ezek 47:1, &c.; Joel 3:18). Euphrates will be the north boundary, and the Red Sea the south. Twenty-five miles north and twenty-five miles south of Jerusalem will form one side of the fifty miles square of the Lord's Holy Oblation (Eze. 48:1-35). There are seven spaces of fifty miles each from Jerusalem northward to the Euphrates, and five spaces of fifty miles each southward to the Red Sea. Thus there are thirteen equal distances on the breadth of the future promised land, one for the oblation and twelve for the tribes, according to Eze. 48:1-35. That the Euphrates north, Mediterranean west, the Nile and Red Sea south, are to be the future boundaries of the holy land, which will include Syria and Arabia, is favored by Gen 15:8; Ex 23:31; Deut 11:24; Josh 1:4; 3Kings 4:21; 2Chron 9:26; Is 27:12; all which was partially realized in Solomon's reign, shall be antitypically so hereafter. The theory, if true, will clear away many difficulties in the way of the literal interpretation of this chapter and Eze. 48:1-35.
14:614:6: Եւ եղիցի յաւուր յայնմիկ՝ ո՛չ եղիցի լոյս. եւ ցուրտ եւ պարզ՝
6 Այն օրը լոյս չի լինելու, այլ լինելու է ցուրտ ու պարզ օր:
6 Եւ այն օրը Լոյսը պայծառ կամ աղօտ պիտի չըլլայ*։
Եւ եղիցի յաւուր յայնմիկ` ոչ եղիցի [170]լոյս. եւ ցուրտ եւ պարզ` եղիցի օր մի:

14:6: Եւ եղիցի յաւուր յայնմիկ՝ ո՛չ եղիցի լոյս. եւ ցուրտ եւ պարզ՝
6 Այն օրը լոյս չի լինելու, այլ լինելու է ցուրտ ու պարզ օր:
6 Եւ այն օրը Լոյսը պայծառ կամ աղօտ պիտի չըլլայ*։
zohrab-1805▾ eastern-1994▾ western am▾
14:614:6 И будет в тот день: не станет света, светила удалятся.
14:6 ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day οὐκ ου not ἔσται ειμι be φῶς φως light καὶ και and; even ψῦχος ψυχος cold καὶ και and; even πάγος παγος crag
14:6 וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he לֹֽא־ lˈō- לֹא not יִהְיֶ֣ה yihyˈeh היה be אֹ֔ור ʔˈôr אֹור light יְקָרֹ֖ות yᵊqārˌôṯ יָקָר rare וְי *wᵊ וְ and קִפָּאֹֽוןקפאון *qippāʔˈôn קִפָּאֹון frost
14:6. et erit in die illa non erit lux sed frigus et geluAnd it shall come to pass in that day, that there shall be no light, but cold and frost.
6. And it shall come to pass in that day, that the light shall not be with brightness and with gloom:
14:6. And this shall be in that day: there will not be light, only cold and frost.
14:6. And it shall come to pass in that day, [that] the light shall not be clear, [nor] dark:
And it shall come to pass in that day, [that] the light shall not be clear, [nor] dark:

14:6 И будет в тот день: не станет света, светила удалятся.
14:6
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
οὐκ ου not
ἔσται ειμι be
φῶς φως light
καὶ και and; even
ψῦχος ψυχος cold
καὶ και and; even
πάγος παγος crag
14:6
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
לֹֽא־ lˈō- לֹא not
יִהְיֶ֣ה yihyˈeh היה be
אֹ֔ור ʔˈôr אֹור light
יְקָרֹ֖ות yᵊqārˌôṯ יָקָר rare
וְי
*wᵊ וְ and
קִפָּאֹֽוןקפאון
*qippāʔˈôn קִפָּאֹון frost
14:6. et erit in die illa non erit lux sed frigus et gelu
And it shall come to pass in that day, that there shall be no light, but cold and frost.
14:6. And this shall be in that day: there will not be light, only cold and frost.
14:6. And it shall come to pass in that day, [that] the light shall not be clear, [nor] dark:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
6-7. Тогда же произойдет изменение порядка мировой жизни: исчезнет различие между днем и ночью, светила перестанут давать свой свет; или же - порядок обычной смены дня и ночи совершенно изменится; днем не станет света, но он явится в вечернее время (Keil 651). Марти объясняет jom 'eshadh (букв. "день один") в смысле дня, не сменяющегося ночью, так что и в вечернее время будет свет (S. 452). - Концу ст. 6: усвояется переводчиками и толкователями совершенно различный смысл. Русские перевод. Синод. и Венск., сделанные с еврейского, допуская различное чтение и производство двух последних слов ст. 6, передают их по-русски - первый: светила удалятся (jadar - дорогой, великолепный; мн. ж. jedaroth; по Руж. 244. - драгоценности неба - светила. Страд. ф. dapha - сжиматься, сгущаться, сокращаться см. Keil 650-651, Reinke 294-297:, Ges. WB. ), второй: будет холод и сгущение воздуха (jegaroth читается как vegaroth или vegaruth - "и холод"; вм. Kethibh jegippa'on - Oere: (ve) gippa'on - ("и лед, мороз"). LXX читают: yuch (ед. yucoV - холод, стужа) kai pagoV (лед, - в класс. языке это значение pagoV имеет во (множ. ч. ) = Слав.: зима и мраз. - Отцы читают конец ст. 6: соответственно тексту LXX, но толкуют ст. 6-7: неодинаково. Блаж. Феодорит понимает их в смысле пророчества об обстоятельствах крестной смерти Спасителя (с. 123). У Иеронима холод и стужа истолкованы в буквальном смысле (в применении к тому времени, когда "свет и мрак, ночь и день уже не будут взаимно сменять друг друга") и в переносном - в отношении к утрате пламенной веры и охлаждению любви пред вторым пришествием Спасителя (с. 17:3). По св. Кириллу, пророк "зимою и морозом обозначает ночь... в то время, когда Он (Христос-Судия), придя с небес, будет преобразовывать все и переменять к лучшему, как Творец, тогда не будет ночи, ни света дневного" (с. 210). Св. Ефрем Сирин толкует так: "все сие изображает непрочное и переменчивое положение иудеев во времена Маккавеев, о чем упоминали мы выше. Но внимательный и смышленый исследователь увидит в сем пророчестве, что оно в точности и ясности относится ко дню страдания Господня..." (с. 262).
Adam Clarke: Commentary on the Bible - 1831
14:6: The light shall not be clear, nor dark - Metaphorically, there will be a mixture of justice and mercy in all this; or a bright light and darkness. Mercy shall triumph over judgment. There shall be darkness - distress, etc.; but there shall be more light - joy and prosperity - than darkness.
Albert Barnes: Notes on the Bible - 1834
14:6: The light shall not be clear nor dark - Or, more probably, according to the original reading , "In that day there will be no light; the bright ones will contract themselves," as it is said, "The stars shall withdraw their shining."
This is evermore the description of the Day of Judgment, that, in the presence of God who is Light, all earthly light shall grow pale. So Joel had said, "The sun and moon shall be darkened, and the stars shall withdraw their shining" Joe 3:15. And Isaiah, "The moon shall be confounded and the sun ashamed, when the Lord of hosts shall reign in Mount Zion and in Jersalem and before His ancients gloriously" Isa 24:23; and, "Behold the day of the Lord cometh, The stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine" Isa 13:9-10. All know well our Lord's words Mat 24:29. John, like Zechariah, unites the failure of the heavenly light "with a great earthquake, and the sun became as sackcloth of hair: and the moon become as blood; and the stars of heaven fell upon the earth" Rev 6:12-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: that the: "That is, it shall not be clear in some places, and dark in other places of the world."
not: Psa 97:10, Psa 97:11, Psa 112:4; Pro 4:18, Pro 4:19; Isa 50:10, Isa 60:1-3; Hos 6:3; Luk 1:78, Luk 1:79; Joh 1:5, Joh 12:46; Eph 5:8-14; Col 1:12; Pe2 1:19; Rev 11:3, Rev 11:15
clear: Heb. precious
dark: Heb. thickness
Carl Friedrich Keil and Franz Delitzsch
14:6
Complete salvation. - Zech 14:6. "And it will come to pass on that day, there will not be light, the glorious ones will melt away. Zech 14:7. And it will be an only day, which will be known to Jehovah, not day nor night: and it will come to pass, at evening time it will be light." The coming of the Lord will produce a change on the earth. The light of the earth will disappear. The way in which לא יהיה אור is to be understood is indicated more precisely by יקרות יקפאון. These words have been interpreted, however, from time immemorial in very different ways. The difference of gender in the combination of the feminine יקרות with the masculine verb יקפּאוּן, and the rarity with which the two words are met with, have both contributed to produce the keri יקרות וקפּאון, in which יקרות has either been taken as a substantive formation from קרר, or the reading וקרות with Vav cop. has been adopted in the sense of cold, and קפּאון (contraction, rigidity) taken to signify ice. The whole clause has then been either regarded as an antithesis to the preceding one, "It will not be light, but (sc., there will be) cold and ice" (thus Targ., Pesh., Symm., Itala, Luther, and many others); or taken in this sense, "There will not be light, and cold, and ice, i.e., no alternation of light, cold, and ice will occur" (Ewald, Umbr., Bunsen). But there is intolerable harshness in both these views: in the first, on account of the insertion of יהיה without a negation for the purpose of obtaining an antithesis; in the second, because the combination of light, cold, and ice is illogical and unparalleled in the Scriptures, and cannot be justified even by an appeal to Gen 8:22, since light is no more equivalent to day and night than cold and ice are to frost and heat, or summer and winter. We must therefore follow Hengstenberg, Hofmann, Koehler, and Kliefoth, who prefer the chethib יקפאון, and read it יקפּאוּן, the imperf. kal of קפא. קפא signifies to congeal, or curdle, and is applied in Ex 15:8 to the heaping up of the waters as it were in solid masses. יקרות, the costly or splendid things are the stars, according to Job 31:26, where the moon is spoken of as יקר הולך, walking in splendour. The words therefore describe the passing away or vanishing of the brightness of the shining stars, answering to the prophetic announcement, that on the day of judgment, sun, moon, and stars will lose their brightness or be turned into darkness (Joel 3:15; Is 13:10; Ezek 32:7-8, Mt 24:29; Rev_ 6:12). In Zech 14:7 this day is still more clearly described: first, as solitary in its kind; and secondly, as a marvellous day, on which the light dawns at evening time. The four clauses of this verse contain only two thoughts; each so expressed in two clauses that the second explains the first. יום אחד, unus dies, is not equivalent to tempus non longum (Cocceius, Hengst.), nor to "only one day, not two or more" (Koehler), but solitary in its kind, unparalleled by any other, because no second of the kind ever occurs (for the use of 'echâd in this sense, compare Zech 14:9, Ezek 7:5, Song 6:9). It is necessary to take the words in this manner on account of the following clause, "it will be known to the Lord;" i.e., not "it will be singled out by Jehovah in the series of days as the appropriate one" (Hitzig and Koehler), nor "it stands under the supervision and guidance of the Lord, so that it does not come unexpectedly, or interfere with His plans" (Hengstenberg), for neither of these is expressed in נודע; but simply, it is known to the Lord according to its true nature, and therefore is distinguished above all other days. The following definition, "not day and not night," does not mean that "it will form a turbid mixture of day and night, in which there will prevail a mongrel condition of mysterious, horrifying twilight and gloom" (Koehler); but it will resemble neither day nor night, because the lights of heaven, which regulate day and night, lose their brightness, and at evening time there comes not darkness, but light. The order of nature is reversed: the day resembles the night, and the evening brings light. At the time when, according to the natural course of events, the dark night should set in, a bright light will dawn. The words do not actually affirm that the alternation of day and night will cease (Jerome, Neumann, Kliefoth); but this may be inferred from a comparison of Rev_ 21:23 and Rev_ 21:25.
John Gill
14:6 And it shall come to pass in that day,.... Which shall precede the coming of Christ, both his spiritual and personal reign; for what follows will not agree with either state:
that the light shall not be clear nor dark; before the latter day glory it will be a darkish dispensation; not "clear", as in the first times of the Gospel, when the sun of righteousness appeared, and the shadows of the ceremonial law were removed, and the Gospel shone out in the ministry of Christ and his apostles; nor as at the reformation from Popery, when the morning star was given, Rev_ 2:28 nor as it will be in the spiritual reign of Christ, when Zion's light will be come, and her watchmen will see eye to eye; when the light of the moon shall be as the light of the sun, and the light of the sun seven fold as the light of seven days; and much less as will be in the kingdom state, when there will be no need of the sun or moon; or in the ultimate glory, when we shall see no more darkly through a glass, but face to face: and yet it will not be "dark", as it was with the Jews under the legal dispensation; and much less as with the Gentiles before the coming of Christ; or as in the dark times of Popery; it will be a sort of a twilight, both with respect to the light of doctrine, and of spiritual joy, comfort, and experience; which is much our case now. Some read the words, "there shall be no light, but cold and frost" (k); it will be a time of great coldness and lukewarmness, with regard to divine and spiritual things; iniquity will abound, and the love of many wax cold, Mt 24:12.
(k) , , Sept.; "non erit lux, sed frigus et gelu", V. L; so Syr. Ar.; "congelatio", Tigurine version; so Ben Melech; "non erit lux; frigora potius et congelatio; vel non erit lux; frigoribus congelascent, scilicet peccatores", Hiller. de Arcano Kethib & Keri, p. 370.
John Wesley
14:6 In that day - While God is fighting with the enemies of his church, the nations that fought against Jerusalem. Nor dark - There shall be some mercy to allay the bitterness of judgment, and some judgment with our mercy.
Robert Jamieson, A. R. Fausset and David Brown
14:6 light . . . not . . . clear . . . dark--JEROME, Chaldee, Syriac, and Septuagint translate, "There shall not be light, but cold and ice"; that is, a day full of horror (Amos 5:18). But the Hebrew for "clear" does not mean "cold," but "precious," "splendid" (compare Job 31:26). CALVIN translates, "The light shall not be clear, but dark" (literally, "condensation," that is, thick mist); like a dark day in which you can hardly distinguish between day and night. English Version accords with Zech 14:7 : "There shall not be altogether light nor altogether darkness," but an intermediate condition in which sorrows shall be mingled with joys.
14:714:7: եղիցի օր մի. եւ օրն այն յայտնի Տեառն, ո՛չ տիւ իցէ՝ եւ ո՛չ գիշեր, եւ ընդ երեկս եղիցի լոյս։
7 Դա պիտի լինի միայն Տիրոջը յայտնի օր. ո՛չ ցերեկ պիտի լինի եւ ո՛չ էլ գիշեր, այլ լոյս պիտի լինի միայն երեկոյեան:
7 Անիկա Տէրոջը յայտնի օր մը պիտի ըլլայ, Ո՛չ ցորեկ ու ո՛չ գիշեր պիտի ըլլայ, Սակայն երեկոյեան ժամանակը լոյս պիտի ըլլայ։
Եւ`` օրն այն յայտնի Տեառն, ոչ տիւ իցէ եւ ոչ գիշեր, եւ ընդ երեկս եղիցի լոյս:

14:7: եղիցի օր մի. եւ օրն այն յայտնի Տեառն, ո՛չ տիւ իցէ՝ եւ ո՛չ գիշեր, եւ ընդ երեկս եղիցի լոյս։
7 Դա պիտի լինի միայն Տիրոջը յայտնի օր. ո՛չ ցերեկ պիտի լինի եւ ո՛չ էլ գիշեր, այլ լոյս պիտի լինի միայն երեկոյեան:
7 Անիկա Տէրոջը յայտնի օր մը պիտի ըլլայ, Ո՛չ ցորեկ ու ո՛չ գիշեր պիտի ըլլայ, Սակայն երեկոյեան ժամանակը լոյս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:714:7 День этот будет единственный, ведомый только Господу: ни день, ни ночь; лишь в вечернее время явится свет.
14:7 ἔσται ειμι be μίαν εις.1 one; unit ἡμέραν ημερα day καὶ και and; even ἡ ο the ἡμέρα ημερα day ἐκείνη εκεινος that γνωστὴ γνωστος known; what can be known τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even οὐχ ου not ἡμέρα ημερα day καὶ και and; even οὐ ου not νύξ νυξ night καὶ και and; even πρὸς προς to; toward ἑσπέραν εσπερα evening ἔσται ειμι be φῶς φως light
14:7 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be יֹום־ yôm- יֹום day אֶחָ֗ד ʔeḥˈāḏ אֶחָד one ה֛וּא hˈû הוּא he יִוָּדַ֥ע yiwwāḏˌaʕ ידע know לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH לֹא־ lō- לֹא not יֹ֣ום yˈôm יֹום day וְ wᵊ וְ and לֹא־ lō- לֹא not לָ֑יְלָה lˈāyᵊlā לַיְלָה night וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be לְ lᵊ לְ to עֵֽת־ ʕˈēṯ- עֵת time עֶ֖רֶב ʕˌerev עֶרֶב evening יִֽהְיֶה־ yˈihyeh- היה be אֹֽור׃ ʔˈôr אֹור light
14:7. et erit dies una quae nota est Domino non dies neque nox et in tempore vesperae erit luxAnd there shall be one day, which is known to the Lord, not day nor night: and in the time of the evening there shall be light:
7. but it shall be one day which is known unto the LORD; not day, and not night: but it shall come to pass, that at evening time there shall be light.
14:7. And there will be one day, which is known to the Lord, not day and not night. And in the time of the evening, there will be light.
14:7. But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, [that] at evening time it shall be light.
But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, [that] at evening time it shall be light:

14:7 День этот будет единственный, ведомый только Господу: ни день, ни ночь; лишь в вечернее время явится свет.
14:7
ἔσται ειμι be
μίαν εις.1 one; unit
ἡμέραν ημερα day
καὶ και and; even
ο the
ἡμέρα ημερα day
ἐκείνη εκεινος that
γνωστὴ γνωστος known; what can be known
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
οὐχ ου not
ἡμέρα ημερα day
καὶ και and; even
οὐ ου not
νύξ νυξ night
καὶ και and; even
πρὸς προς to; toward
ἑσπέραν εσπερα evening
ἔσται ειμι be
φῶς φως light
14:7
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
יֹום־ yôm- יֹום day
אֶחָ֗ד ʔeḥˈāḏ אֶחָד one
ה֛וּא hˈû הוּא he
יִוָּדַ֥ע yiwwāḏˌaʕ ידע know
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
לֹא־ lō- לֹא not
יֹ֣ום yˈôm יֹום day
וְ wᵊ וְ and
לֹא־ lō- לֹא not
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
לְ lᵊ לְ to
עֵֽת־ ʕˈēṯ- עֵת time
עֶ֖רֶב ʕˌerev עֶרֶב evening
יִֽהְיֶה־ yˈihyeh- היה be
אֹֽור׃ ʔˈôr אֹור light
14:7. et erit dies una quae nota est Domino non dies neque nox et in tempore vesperae erit lux
And there shall be one day, which is known to the Lord, not day nor night: and in the time of the evening there shall be light:
14:7. And there will be one day, which is known to the Lord, not day and not night. And in the time of the evening, there will be light.
14:7. But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, [that] at evening time it shall be light.
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Adam Clarke: Commentary on the Bible - 1831
14:7: At evening time it shall be light - At the close of this awful visitation, there shall be light. The light of the glorious Gospel shall go forth from Jerusalem; and next, from the Roman empire to every part of the earth.
Albert Barnes: Notes on the Bible - 1834
14:7: And it shall be one day: it shall be known unto the Lord: not day, and not night; and at the eventide it shall be light - "One" special "day; one," unlike all beside; known unto God, and to Him alone. For God alone knows the day of the consummation of all things, as He saith, "Of that day and that hour knoweth no one, neither the angels in Heaven, nor the Son, (so as to Rev_eal it) but the Father only" Mar 13:32. Neither wholly "day," because overclouded with darkness; nor wholly "night," for the streaks of light burst through the darkness chequered of both; but in "eventide," when all seems ready to sink into the thickest night, "there shall be light." Divine light always breaks in, when all seems darkness; but then the chequered condition of our mortality comes to an end, then comes the morning, which has no evening; the light which has no setting; "perpetual light, brightness infinite;" when "the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold" Isa 30:26; and "the glory of God doth lighten" Rev 21:23 the eternal city, "and the Lamb is the light" thereof; and "in Thy light we shall see light" Psa 36:9. "Christ shall be to us eternal light, a long perpetual day."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: it shall be one day: or, the day shall be one, Rev 21:23, Rev 22:5
which: Psa 37:18; Mat 24:36; Mar 13:32; Act 1:7, Act 15:18, Act 17:26, Act 17:31; Th1 5:2
at: Isa 9:7, Isa 11:9, Isa 30:26, Isa 60:19, Isa 60:20; Dan 12:4; Hos 3:5; Rev 11:15, Rev 14:6; Rev 20:2-4, Rev 21:3
Geneva 1599
14:7 But it shall be one day which shall be known to the LORD, (h) not day, nor night: but it shall come to pass, [that] at evening it shall be light.
(h) Signifying, that there would be great troubles in the Church, and that the time of it is in the Lord's hands, yet at length (which is here meant by the evening) God would send comfort.
John Gill
14:7 But it shall be one day,.... A very singular, remarkable, and uncommon one; and it will be but one day; things will not continue long in such a position:
which shall be known to the Lord; all times and seasons are known unto the Lord, but this will come under his special notice and observation, and be under the direction of his special providence; it will only be taken notice of by him, and not by others; scarce any will observe it, or know what God is doing in it, or about to do:
not day, nor night; not clear and full day, as at noon; nor yet quite night or dark, as at midnight; See Gill on Zech 14:6,
but it shall come to pass, that at evening time it shall be light; after this day is over, which is neither clear nor dark, there will be an evening time; things will be worse with us than they are; the sun will be set; Christ will be withdrawn in the ministry of the word; his witnesses will be slain and silenced; great coldness and lukewarmness will seize upon professors; great darkness of error will spread itself everywhere; great sleepiness and security will fall upon all the virgins, and there will be great distress of nations; and, when it will be feared and expected that greater darkness and distress still are coming on, "light" will break forth; deliverance and salvation from Popish darkness and tyranny will be wrought; the light of the Gospel will break forth, and spread itself everywhere; the light of joy and gladness will arise to all the saints, and it will be a time of great spiritual peace, prosperity, and happiness. Vitringa on Is 60:20, interprets it there shall be no vicissitude, or succession of day and night, but all day; at evening it shall be light; no calamity nor sorrow; Christ the light, and sun of righteousness, will break out in a glorious and spiritual manner.
John Wesley
14:7 One day - One continued day, no setting of the sun to make it quite night: God will always act in order to the full salvation of his spiritual Jerusalem. Known unto the Lord - The Lord knows when it shall begin, and how, and when it shall end.
Robert Jamieson, A. R. Fausset and David Brown
14:7 one day--a day altogether unique, different from all others [MAURER]. Compare "one," that is, unique (Song 6:9; Jer 30:7). Not as HENDERSON explains, "One continuous day, without night" (Rev_ 22:5; Rev_ 21:25); the millennial period (Rev_ 20:3-7).
known to . . . Lord--This truth restrains man's curiosity and teaches us to wait the Lord's own time (Mt 24:36).
not day, nor night--answering to "not . . . clear nor . . . dark" (Zech 14:6); not altogether daylight, yet not the darkness of night.
at evening . . . shall be light--Towards the close of this twilight-like time of calamity, "light" shall spring up (Ps 97:11; Ps 112:4; Is 30:26; Is 60:19-20).
14:814:8: Յաւուր յայնմիկ բղխեսցէ ջուր կենդանի յԵրուսաղէմ, կէս նորա ՚ի ծո՛վն առաջին, եւ կէս նորա ՚ի ծո՛վն որ յետոյ. զամա՛ռն եւ զգարուն նոյնպէս եղիցի.
8 Այն օրը կենդանի ջուր է բխելու Երուսաղէմում, նրա մի կէսը պիտի հոսի դէպի առջեւի ծովը, նրա միւս կէսը՝ դէպի ետեւի ծովը, եւ այդպէս է լինելու ամառ ու գարուն:
8 Այն օրը Երուսաղէմէն կենդանի ջուրեր պիտի հոսին, Կէսը՝ դէպի արեւելեան ծովը, Կէսը՝ դէպի արեւմտեան ծովը։Ամառ ու ձմեռ այնպէս պիտի ըլլայ։
Յաւուր յայնմիկ բղխեսցէ ջուր կենդանի [171]յԵրուսաղէմ, կէս նորա ի ծովն [172]առաջին, եւ կէս նորա ի ծովն [173]որ յետոյ``. զամառն եւ զգարուն նոյնպէս եղիցի:

14:8: Յաւուր յայնմիկ բղխեսցէ ջուր կենդանի յԵրուսաղէմ, կէս նորա ՚ի ծո՛վն առաջին, եւ կէս նորա ՚ի ծո՛վն որ յետոյ. զամա՛ռն եւ զգարուն նոյնպէս եղիցի.
8 Այն օրը կենդանի ջուր է բխելու Երուսաղէմում, նրա մի կէսը պիտի հոսի դէպի առջեւի ծովը, նրա միւս կէսը՝ դէպի ետեւի ծովը, եւ այդպէս է լինելու ամառ ու գարուն:
8 Այն օրը Երուսաղէմէն կենդանի ջուրեր պիտի հոսին, Կէսը՝ դէպի արեւելեան ծովը, Կէսը՝ դէպի արեւմտեան ծովը։Ամառ ու ձմեռ այնպէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:814:8 И будет в тот день, живые воды потекут из Иерусалима, половина их к морю восточному и половина их к морю западному: летом и зимой так будет.
14:8 καὶ και and; even ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐξελεύσεται εξερχομαι come out; go out ὕδωρ υδωρ water ζῶν ζαω live; alive ἐξ εκ from; out of Ιερουσαλημ ιερουσαλημ Jerusalem τὸ ο the ἥμισυ ημισυς half αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the θάλασσαν θαλασσα sea τὴν ο the πρώτην πρωτος first; foremost καὶ και and; even τὸ ο the ἥμισυ ημισυς half αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the θάλασσαν θαλασσα sea τὴν ο the ἐσχάτην εσχατος last; farthest part καὶ και and; even ἐν εν in θέρει θερος summer καὶ και and; even ἐν εν in ἔαρι εαρ be οὕτως ουτως so; this way
14:8 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יֵצְא֤וּ yēṣᵊʔˈû יצא go out מַֽיִם־ mˈayim- מַיִם water חַיִּים֙ ḥayyîm חַי alive מִ mi מִן from יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem חֶצְיָ֗ם ḥeṣyˈām חֲצִי half אֶל־ ʔel- אֶל to הַ ha הַ the יָּם֙ yyˌom יָם sea הַ ha הַ the קַּדְמֹונִ֔י qqaḏmônˈî קַדְמֹנִי eastern וְ wᵊ וְ and חֶצְיָ֖ם ḥeṣyˌām חֲצִי half אֶל־ ʔel- אֶל to הַ ha הַ the יָּ֣ם yyˈom יָם sea הָ hā הַ the אַחֲרֹ֑ון ʔaḥᵃrˈôn אַחֲרֹון at the back בַּ ba בְּ in † הַ the קַּ֥יִץ qqˌayiṣ קַיִץ summer וּ û וְ and בָ vā בְּ in † הַ the חֹ֖רֶף ḥˌōref חֹרֶף autumn יִֽהְיֶֽה׃ yˈihyˈeh היה be
14:8. et erit in die illa exibunt aquae vivae de Hierusalem medium earum ad mare orientale et medium earum ad mare novissimum in aestate et in hieme eruntAnd it shall come to pass in that day, that living waters shall go out from Jerusalem: half of them to the east sea, and half of them to the last sea: they shall be in summer and in winter.
8. And it shall come to pass in that day, that living waters shall go out from Jerusalem; half of them toward the eastern sea, and half of them toward the western sea: in summer and in winter shall it be.
14:8. And this shall be in that day: the living waters will go out from Jerusalem, half of them towards the East sea, and half of them towards the furthest sea. They will be in summer and in winter.
14:8. And it shall be in that day, [that] living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.
And it shall be in that day, [that] living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be:

14:8 И будет в тот день, живые воды потекут из Иерусалима, половина их к морю восточному и половина их к морю западному: летом и зимой так будет.
14:8
καὶ και and; even
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἐξελεύσεται εξερχομαι come out; go out
ὕδωρ υδωρ water
ζῶν ζαω live; alive
ἐξ εκ from; out of
Ιερουσαλημ ιερουσαλημ Jerusalem
τὸ ο the
ἥμισυ ημισυς half
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
θάλασσαν θαλασσα sea
τὴν ο the
πρώτην πρωτος first; foremost
καὶ και and; even
τὸ ο the
ἥμισυ ημισυς half
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
θάλασσαν θαλασσα sea
τὴν ο the
ἐσχάτην εσχατος last; farthest part
καὶ και and; even
ἐν εν in
θέρει θερος summer
καὶ και and; even
ἐν εν in
ἔαρι εαρ be
οὕτως ουτως so; this way
14:8
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יֵצְא֤וּ yēṣᵊʔˈû יצא go out
מַֽיִם־ mˈayim- מַיִם water
חַיִּים֙ ḥayyîm חַי alive
מִ mi מִן from
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
חֶצְיָ֗ם ḥeṣyˈām חֲצִי half
אֶל־ ʔel- אֶל to
הַ ha הַ the
יָּם֙ yyˌom יָם sea
הַ ha הַ the
קַּדְמֹונִ֔י qqaḏmônˈî קַדְמֹנִי eastern
וְ wᵊ וְ and
חֶצְיָ֖ם ḥeṣyˌām חֲצִי half
אֶל־ ʔel- אֶל to
הַ ha הַ the
יָּ֣ם yyˈom יָם sea
הָ הַ the
אַחֲרֹ֑ון ʔaḥᵃrˈôn אַחֲרֹון at the back
בַּ ba בְּ in
הַ the
קַּ֥יִץ qqˌayiṣ קַיִץ summer
וּ û וְ and
בָ בְּ in
הַ the
חֹ֖רֶף ḥˌōref חֹרֶף autumn
יִֽהְיֶֽה׃ yˈihyˈeh היה be
14:8. et erit in die illa exibunt aquae vivae de Hierusalem medium earum ad mare orientale et medium earum ad mare novissimum in aestate et in hieme erunt
And it shall come to pass in that day, that living waters shall go out from Jerusalem: half of them to the east sea, and half of them to the last sea: they shall be in summer and in winter.
14:8. And this shall be in that day: the living waters will go out from Jerusalem, half of them towards the East sea, and half of them towards the furthest sea. They will be in summer and in winter.
14:8. And it shall be in that day, [that] living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Из Иерусалима потечет чудесный источник животворной воды на восток (к Мертвому морю) и на запад (к морю Средиземному); этот источник будет давать воду в продолжение целого года (обыкновенно же источники жаркой Палестины в летнее время высыхают).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. 9 And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one. 10 All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's wine-presses. 11 And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited. 12 And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth. 13 And it shall come to pass in that day, that a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour. 14 And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance. 15 And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague.
Here are, I. Blessings promised to Jerusalem, the gospel-Jerusalem, in the day of the Messiah, and to all the earth, by virtue of the blessings poured out on Jerusalem, especially to the land of Israel.
1. Jerusalem shall be a spring of living waters to the world; it was made so when there the Spirit was poured out upon the apostles, and thence the word of the Lord diffused itself to the nations about (v. 8): Living waters shall go out from Jerusalem; for there they began, and thence those set out who were to preach repentance and remission of sins unto all nations, Luke xxiv. 47. Note, Where the gospel goes, and the graces of God's Spirit go along with it, there living waters go; those streams that make glad the city of our God make glad the country also, and make it like paradise, like the garden of the Lord, which was well watered. It was the honour of Jerusalem that thence the word of the Lord went forth (Isa. ii. 3); and thus far, even in its worst and most degenerate age, for old acquaintance-sake, it was made a blessing, and to be so is to be blessed. Half of these waters shall go towards the former sea and half towards the hinder sea, as all rivers bend their course towards some sea or other, some eastward, others westward. The gospel shall spread into all parts of the world, into some that lie remote from Jerusalem one way and others that lie as far off another way; for the dominion of the Redeemer, which was thereby to be set up, must be from sea to sea (Ps. lxxii. 8), and the earth must be full of the knowledge of the Lord, as the waters cover the sea, and as the waters that in various channels run to the sea. The knowledge of God shall diffuse itself, (1.) Every way. These living waters shall produce both eastern churches and western churches, that shall each of them in its turn be illustrious. (2.) Every day: In summer and in winter it shall be. Note, Those who are employed in spreading the gospel may find themselves work both winter and summer, and are to serve the Lord therein at all seasons, Acts xx. 18. And such a divine power goes along with these living waters that they shall not be dried up, nor the course of them be obstructed, either by the droughts in summer or by the frosts in winter.
2. The kingdom of God among men shall be a universal and united kingdom, v. 9. (1.) It shall be a universal kingdom: The Lord shall be King over all the earth. He is, and ever was, so of right, and in the sovereign disposals of his providence his kingdom does rule over all and none are exempt from his jurisdiction; but it is here promised that he shall be so by actual possession of the hearts of his subjects; he shall be acknowledged King by all in all places; his authority shall be owned and submitted to, and allegiance sworn to him. This will have its accomplishment with that word (Rev. xi. 15), The kingdoms of this world have become the kingdoms of our Lord and of his Christ. (2.) It shall be a united kingdom: There shall be one Lord, and his name one. All shall worship one God only, and not idols, and shall be unanimous in the worship of him. All false gods shall be abandoned, and all false ways of worship abolished; and as God shall be the centre of their unity, in whom they shall all meet, so the scripture shall be the rule of their unity, by which they shall all walk.
3. The land of Judea, and Jerusalem, its mother-city, shall be repaired and replenished, and taken under the special protection of Heaven, v. 10, 11. Some think this denotes particular favour to the people of the Jews, and points at their conversion and restoration in the latter days; but it is rather to be understood figuratively of the gospel-church, typified by Judah and Jerusalem, and it signifies the abundant graces with which the church shall be crowned, and the fruitfulness of its members, and the vast numbers of them. (1.) The church shall be like a fruitful country, abounding in all the rich products of the soil. The whole land of Judea, which is naturally uneven and hilly, shall be turned as a plain; it shall become a smooth level valley, from Geba, or Gibeah, its utmost border north, to Rimmon, which lay south of Jerusalem and was the utmost southern limit of Judea. The gospel of Christ, where it comes in its power, levels the ground; mountains and hills are brought low by it, that the Lord alone may be exalted. (2.) It shall be like a populous city. As the holy land shall be levelled, so the holy city shall be peopled, shall be rebuilt and replenished. Jerusalem shall be lifted up out of its low estate, shall be raised out of its ruins; when the land is turned as a plain, and not only the mount of Olives removed (v. 4), but other mountains too, then Jerusalem shall be lifted up, that is, shall appear the more conspicuous; she shall be inhabited in her place, even in Jerusalem, ch. xii. 6. The whole city shall be inhabited in the utmost extent of it, and no part of it left to lie waste. The utmost limits of it are here mentioned, between which there shall be no ground lost, but all built upon, from Benjamin's-gate north-east to the corner-gate north-west, and from the tower of Hananeel in the south to the king's wine-presses in the north; when the churches of Christ in all places are replenished with great numbers of holy, humble, serious Christians, and many such are daily added to it, then this promise is fulfilled. (3.) This country and this city shall both be safe, both the meat in the country and the mouths in the city: Those that dwell in it shall dwell securely, and there shall be none to make them afraid; there shall be no more of that utter destruction that has laid both town and country waste, no more anathema (as some read it), no more cutting off, no more curse, or separation from God to evil, no more such desolating judgments as you have been groaning under, but Jerusalem shall be safely inhabited; there shall be no danger, nor any apprehension of it; neither shall its friends be fearful to disquiet themselves nor its enemies formidable to disquiet them. That promise of Christ explains this--that the gates of hell shall not prevail against the church; and so do the holy security and serenity of mind which believers enjoy in relying on the divine protection.
II. Here are judgments threatened against the enemies of the church, that have fought, or do fight, against Jerusalem; and the threatening of these judgments is in order to the preservation of the church in safety. Men that read and hear of these plagues will be afraid of fighting against Jerusalem, much more when these threatenings are fulfilled in some will others hear and fear. Those that fight against the city of God, and his people, will be found fighting against God, against whom none ever hardened his heart and prospered (v. 12): This shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem; whoever they are, God will punish them for the affront done to him, and avenge Jerusalem upon them. 1. They shall waste away under grievous and languishing diseases: Their flesh shall consume away, and they shall be miserably emaciated, even while they stand on their feet, so that they shall be walking skeletons; nothing shall remain but skin and bones. The flesh which they pampered and indulged, and made provision for, when they were fed to the full with the spoils of God's people, shall now consume away, that it cannot be seen, and the bones that were not seen shall stick out, Job xxxiii. 21. They keep their feet, and hope to keep their ground, crawling about as long as they can; but they must yield at last. The organs of sight, the outlets of sin, their eyes, shall consume away in their holes, shall sink into their heads or perhaps start out of them; their envious malicious, adulterous eyes, the eyes they had so often fed with spectacles of misery, these shall consume, which shall make not only their countenances ghastly, but their lives wretched. The organs of speech, the outlets of sin, their tongue, shall consume away in their mouth, whereby God will reckon with them for all their blasphemies against himself and invectives against his people. Thus their own tongues shall fall upon them, and their punishment shall be legible in their sin, as his was whose tongue was tormented in hell-flames. Thus Antiochus and Herod consumed away. 2. They shall be dashed in pieces one against another (v. 13): A great tumult from the Lord shall be among them. But are tumults from the Lord, who is the God of order, and not of confusion? As they are the sin of those that raise them they are not from the Lord, but from the wicked one, and from men's own lusts; but, as they are the punishment of those that suffer by them, they are from the Lord, who serves his own purposes, and carries on his intentions, by the sins, and follies, and restless spirits, of men. It is of themselves that they bite and devour one another, but it is of the Lord, the righteous Judge, that thus they are consumed one of another (Gal. v. 15); as Ahab was deceived by a lying spirit from the Lord, so Abimelech and the men of Shechem were divided, and so destroyed, by an evil spirit from the Lord, Judg. ix. 23. Note, Those that are confederate and combined against the church will justly be separated, and set against one another; and their tumults raised against God will be avenged in tumults among themselves. And they shall lay hold every one on the hand of his neighbour, to hold him from striking, or to bind him as his prisoner; nay, his hand shall rise up against the hand of his neighbour, to strike and wound him. Note, Those that aim to destroy the church are often made to destroy one another; and every man's sword is sometimes set against his fellow, by him whose sword they all are. Some think this was fulfilled in the factions and dissensions that were among the Jews, when the Romans were destroying them all; for they had fought against the spiritual Jerusalem, the gospel-church; and to that well enough agrees v. 14, Thou also, O Judah! shalt fight against Jerusalem; the Jewish nation shall be ruined by itself, shall die by its own hands; the city and country shall be at war with each other, and so both shall be destroyed. Suis et ipsa Roma viribus ruit--Rome was urged into ruin by its very strength. 3. The plunder of their camp shall greatly enrich the people of God, or the spoils of their country (v. 14): Judah also shall eat at Jerusalem (so one learned interpreter reads it); people shall come from all parts to share in the prey; as when Sennacherib's army was routed before Jerusalem there was the prey of a great spoil divided (Isa. xxxiii. 23), so it shall be now; the wealth of all the heathen round about, that had spoiled Jerusalem, shall be gathered together, gold, and silver, and apparel, in great abundance, that an equal dividend may be made among all the parties entitled to a share of the prize. Note, The wealth of the sinner is often laid up for the just, and the Israel of God enriched with the spoil of the Egyptians. 4. The very cattle shall share in the plague with which the enemies of God's church shall be cut off, as they did in divers of the plagues of Egypt (v. 15): All the beasts that shall be in the tents of these wicked men, when God comes to contend with them, shall perish with them, not only beasts used in war, as the horse, but those used for travel, or in the plough, as the mule, the camel, and the ass. Note, The inferior creatures often suffer for the sin of man and in his plagues. Thus God will show his indignation against sin, and will make the creature that is thus subject to vanity groan to be delivered into the glorious liberty of the children of God, Rom. viii. 21, 22.
Adam Clarke: Commentary on the Bible - 1831
14:8: Living waters shall go out - There shall be a wide diffusion of Divine knowledge, and of the plan of human salvation, which shall go out by apostles and preachers, first from Jerusalem, then to Syria, Asia Minor, Greece, Italy, the isles of the sea, Britain, etc.
The former sea, and - the hinder sea - The Dead Sea and the Mediterranean; see on Joe 2:20 (note). These are metaphors.
In summer - In time of drought; or in the countries where there was no knowledge of God, there shall these waters flow. The stream shall never cease; it shall run in summer as well as winter. These are living waters - perennial, incessant, and waters that shall preserve life. See Joh 7:37.
Albert Barnes: Notes on the Bible - 1834
14:8: And it shall be, that living waters - Kimchi: "This is what is said in the prophecy of Joel, 'A fountain shall come forth from the house of the Lord' Joe 3:18; and in that of Ezekiel, 'And behold there ran out waters.' Eze 47:2." Zechariah leaves to the mind to supply what the former prophets had said of the fertilizing life-giving character of those waters. He adds that they should pervade the whole land, west as well as east; "to the former," rather "the Eastern Sea" , into which they would by nature flow, and toward "the hinder," that is, the Western Sea, the Mediterranean, which natural waters could not "reach." This their flow, he adds, should be perpetual , "These streams shall not dry up and their waters shall not fail"; therefore drought shall not lessen them, nor winter-cold bind them. "From Jerusalem as from a fountain shall stream forth living waters of wisdom and grace to all nations" .
Cyril: "Again he tells us, under a figure, that exceeding great and large shall be that outpouring of the Holy Spirit upon the saints, especially when they shall be removed to that holy eternal life in the world to come. For now through faith in Christ we are enriched, as with an earnest, with the firstfruits of the Holy Spirit. But after the Resurrection, sin being wholly taken away, the Holy Spirit will be in us, not as an earnest or in a measure; but richly bounteously and perfectly shall we enjoy the grace through Christ. He calleth, then, 'living water,' the Spirit which, he says, will come forth from the Jerusalem which is from above. But that the Holy Scripture is accustomed to liken the Divine Spirit to 'water,' the Giver thereof, the Son, accredits, saying, 'he that believeth on Me, as the Scripture hath said, Out of his belly shall flow rivers of living water' Joh 7:38. This the Evangelist explains, 'This spake He of the Spirit, which they who believe in Him should receive' Joh 7:39. Since then the Spirit is life-giving, rightly does he liken it to that, which is life-giving to the frame."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: living: Eze 47:1-12; Joe 3:18; Luk 24:47; Joh 4:10, Joh 4:14, Joh 7:38; Rev 22:1, Rev 22:2, Rev 22:17
former: or, eastern, Joe 2:20
in summer: Isa 35:7, Isa 41:17, Isa 41:18, Isa 49:10, Isa 58:11; Rev 7:16, Rev 7:17
Carl Friedrich Keil and Franz Delitzsch
14:8
Zech 14:8. "And it will come to pass in that day, that living waters will go out from Jerusalem; by half into the eastern sea, and by half into the western sea: in summer and in winter will it be. Zech 14:9. And Jehovah will be King over all the land; in that day will Jehovah be one, and His name one. Zech 14:10. The whole land will turn as the plain from Geba to Rimmon, south of Jerusalem; and this will be high, and dwell in its place, from the gate of Benjamin to the place of the first gate, to the corner gate, and from the tower of Chananeel to the king's wine-presses. Zech 14:11. And men will dwell therein, and there will be no more curse (ban); and Jerusalem will dwell securely." The living water which issues from Jerusalem, and pours over the land on both sides, flowing both into the eastern or Dead Sea, and into the hinder (i.e., western) or Mediterranean Sea (see at Joel 2:20), is, according to Joel 3:18 and Ezek 47:1-12, a figurative representation of the salvation and blessing which will flow out of Jerusalem, the centre of the kingdom of God, over the holy land, and produce vigorous life on every hand. According to Joel and Ezekiel, the water issues from the temple (see at Joel 3:18). Zechariah adds, that this will take place in summer and winter, i.e., will proceed without interruption throughout the whole year, whereas natural streams dry up in summer time in Palestine. To this blessing there is added the higher spiritual blessing, that Jehovah will be King over all the land, and His name alone will be mentioned and revered. כּל־הארץ does not mean the whole earth, but, as in Zech 14:8 and Zech 14:10, the whole of the land of Canaan or of Israel, which is bounded by the Dead Sea and the Mediterranean. It by no means follows from this, however, that Zechariah is simply speaking of a glorification of Palestine. For Canaan, or the land of Israel, is a type of the kingdom of God in the full extent which it will have on the earth in the last days depicted here. Jehovah's kingship does not refer to the kingdom of nature, but to the kingdom of grace, - namely, to the perfect realization of the sovereignty of God, for which the old covenant prepared the way; whereas the old Israel continually rebelled against Jehovah's being King, both by its sin and its idolatry. This rebellion, i.e., the apostasy of the nation from its God, is to cease, and the Lord alone will be King and God of the redeemed nation, and be acknowledged by it; His name alone will be mentioned, and not the names of idols as well.
The earthly soil of the kingdom of God will then experience a change. The whole land will be levelled into a plain, and Jerusalem will be elevated in consequence; and Jerusalem, when thus exalted, will be restored in its fullest extent. יסּב (imperf. kal, not niphal; see Ges. 67, 5), to change like the plain, i.e., to change so as to become like the plain. הערבה is not a plain generally, in which case the article would be used generically, but the plain, so called κατ ̓ ἐξοχήν, the plain of the Jordan, or the Ghor (see at Deut 1:1). The definition "from Geba to Rimmon" does not belong to כּערבה (Umbreit, Neum., Klief.), but to כּל־הארץ; for there was no plain between Geba and Rimmon, but only an elevated, hilly country. Geba is the present Jeba, about three hours to the north of Jerusalem (see at Josh 18:24), and was the northern frontier city of the kingdom of Judah (4Kings 23:8). Rimmon, which is distinguished by the clause "to the south of Jerusalem" from the Rimmon in Galilee, the present Rummaneh to the north of Nazareth (see at Josh 19:13), and from the rock of Rimmon, the present village of Rummon, about fifteen Roman miles to the north of Jerusalem (see Judg 20:45), is the Rimmon situated on the border of Edom, which was given up by the tribe of Judah to the Simeonites (Josh 15:32; Josh 19:7), probably on the site of the present ruins of Um er Rummanim, four hours to the north of Beersheba (see at Josh 15:32). To וראמה וגו we must supply as the subject Jerusalem, which has been mentioned just before. ראמה is probably only an outwardly expanded form of רמה from רוּם, like קאם in Hos 10:14. The whole land will be lowered, that Jerusalem alone may be high. This is, of course, not to be understood as signifying a physical elevation caused by the depression of the rest of the land; but the description is a figurative one, like the exaltation of the temple mountain above all the mountains in Mic 4:1. Jerusalem, as the residence of the God-King, is the centre of the kingdom of God; and in the future this is to tower high above all the earth. The figurative description is attached to the natural situation of Jerusalem, which stood upon a broad mountain ridge, and was surrounded by mountains, which were loftier than the city (see Robinson, Palestine). The exaltation is a figurative representation of the spiritual elevation and glory which it is to receive. Moreover, Jerusalem is to dwell on its ancient site (ישׁב תּחתּיה, as in Zech 12:6). The meaning of this is not that the exaltation above the surrounding land will be the only alteration that will take place in its situation (Koehler); but, as a comparison with Jer 31:38 clearly shows, that the city will be restored or rebuilt in its former extent, and therefore is to be completely recovered from the ruin brought upon it by conquest and plunder (Zech 14:1). The boundaries of the city that are mentioned here cannot be determined with perfect certainty. The first definitions relate to the extent of the city from east to west. The starting-point (for the use of למן, see Hag 2:18) is Benjamin's gate, in the north wall, through which the road to Benjamin and thence to Ephraim ran, so that it was no doubt the same as Ephraim's gate mentioned in 4Kings 14:13 and Neh 8:16. The terminus ad quem, on the other hand, is doubtful, viz., "to the place of the first gate, to the corner gate." According to the grammatical construction, עד־שׁער הפּנּים is apparently in apposition to עד־מקום שׁער הר, or a more precise description of the position of the first gate; and Hitzig and Kliefoth have taken the words in this sense. Only we cannot see any reason why the statement "to the place of the first gate" should be introduced at all, if the other statement "to the corner gate" describes the very same terminal point, and that in a clearer manner. We must therefore assume, as the majority of commentators have done, that the two definitions refer to two different terminal points; in other words, that they define the extent both eastwards and westwards from the Benjamin's gate, which stood near the centre of the north wall. The corner gate (sha‛ar happinnı̄m is no doubt the same as sha‛ar happinnâh in 4Kings 14:13 and Jer 31:38) was at the western corner of the north wall. "The first gate" is supposed to be identical with שׁער היּשׁנה, the gate of the old (city), in Neh 3:6 and Neh 12:39, and its place at the north-eastern corner of the city. The definitions which follow give the extent of the city from north to south. We must supply מן before מגדּל. The tower of Hananeel (Jer 31:38; Neh 3:1; Neh 12:39) stood at the north-east corner of the city (see at Neh 3:1). The king's wine-presses were unquestionably in the king's gardens at the south side of the city (Neh 3:15). In the city so glorified the inhabitants dwell (ישׁבוּ in contrast to going out as captives or as fugitives, Zech 14:2, Zech 14:5), and that as a holy nation, for there will be no more any ban in the city. The ban presupposes sin, and is followed by extermination as a judgment (cf. Josh 6:18). The city and its inhabitants will therefore be no more exposed to destruction, but will dwell safely, and have no more hostile attacks to fear (cf. Is 65:18. and Rev_ 22:3).
Geneva 1599
14:8 And it shall be in that day, [that] living (i) waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.
(i) That is, the spiritual graces of God, which would always continue in most abundance.
John Gill
14:8 And it shall be in that day, that living waters shall go out from Jerusalem,.... When it shall be light; and this is one of the things which will make it so; for by "living waters" are meant the Gospel, and the doctrines of it; compared to running "waters" for the sound of them, which will then go into all the earth; for the swiftness in which they shall proceed; for their rapidity and force in bearing all before them; for the great spread of them; and for their virtue and efficacy in cooling those who are inflamed with the fiery law; refreshing thirsty souls; purifying the hearts and lives of sinners, and making those that are barren fruitful: and to "living" waters, because they are the means of quickening dead sinners, and of reviving drooping saints; and because they serve to support and maintain a spiritual life, and nourish up unto eternal life, and direct the way to it, as well as give the best account of it: and these will come out of Jerusalem; which may design Jerusalem literally, which will be rebuilt at the time of the Jews' conversion; or mystically the church, the spiritual and heavenly Jerusalem; see Heb 12:22 reference seems to be had to the first ministration of the Gospel, which, according to prophecy, came out of Jerusalem, Is 2:3.
Half of them towards the former sea; or the eastern sea, as the Targum, the Persian sea; and may signify that the Gospel shall be carried into the eastern parts of the world, into Persia, Tartary, and China, and other nations; and those great kingdoms shall become the kingdoms of Christ:
and half of them toward the hinder sea; or the western sea, as the Targum, the Mediterranean Sea; and may denote the progress and success of the Gospel in the European parts of the world: and the meaning of the whole is, that the Gospel shall be carried from east to west, and preached all the world over, to the conversion of Jews and Gentiles, who, some think, are designed by the two seas; when the abundance of the sea shall be converted by it, and the forces and fulness of the Gentiles brought in, and all Israel saved:
in summer and in winter shall it be; there will be no summer of persecution, nor winter of coldness and indifference to hinder the ministry of the word: the phrase denotes the constant ministry of the word, and the duration of it; it shall be constantly preached all the year long, and as long as summer and winter last.
John Wesley
14:8 In that day - When the days of ignorance, and idolatry shall end. Living waters - The quickening, saving truths of the gospel, with all its ordinances in purity. From Jerusalem - The church of Christ, the true Jerusalem. The former sea - Or eastern sea. The hinder sea - Or western sea. In summer and in winter - Perpetually, without intermission, these waters shall never dry away, or lose their healing virtue.
Robert Jamieson, A. R. Fausset and David Brown
14:8 living waters-- (Ezek 47:1; Joel 3:18).
former sea--that is, the front, or east, which Orientalists face in taking the points of the compass; the Dead Sea.
hinder sea--the west or Mediterranean.
summer . . . winter--neither dried up by heat, nor frozen by cold; ever flowing.
14:914:9: եւ եղիցի Տէր Թագաւոր ՚ի վերայ ամենայն երկրի։ Յաւուր յայնմիկ եղիցի Տէր մի՝ եւ անուն նորա մի,
9 Տէրը թագաւոր պիտի լինի ամբողջ երկրի վրայ. այն օրը Տէրը միա՛կը պիտի լինի, եւ նրա անունը պիտի լինի միա՛կը:
9 Տէրը բոլոր երկրի վրայ Թագաւոր պիտի ըլլայ, Այն օրը Տէրը՝ մէկ ու անոր անունը մէկ պիտի ըլլայ։
Եւ եղիցի Տէր Թագաւոր ի վերայ ամենայն երկրի. յաւուր յայնմիկ եղիցի Տէր մի, եւ անուն նորա մի:

14:9: եւ եղիցի Տէր Թագաւոր ՚ի վերայ ամենայն երկրի։ Յաւուր յայնմիկ եղիցի Տէր մի՝ եւ անուն նորա մի,
9 Տէրը թագաւոր պիտի լինի ամբողջ երկրի վրայ. այն օրը Տէրը միա՛կը պիտի լինի, եւ նրա անունը պիտի լինի միա՛կը:
9 Տէրը բոլոր երկրի վրայ Թագաւոր պիտի ըլլայ, Այն օրը Տէրը՝ մէկ ու անոր անունը մէկ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:914:9 И Господь будет Царем над всею землею; в тот день будет Господь един, и имя Его едино.
14:9 καὶ και and; even ἔσται ειμι be κύριος κυριος lord; master εἰς εις into; for βασιλέα βασιλευς monarch; king ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἔσται ειμι be κύριος κυριος lord; master εἷς εις.1 one; unit καὶ και and; even τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἕν εις.1 one; unit
14:9 וְ wᵊ וְ and הָיָ֧ה hāyˈā היה be יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יִהְיֶ֧ה yihyˈeh היה be יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶחָ֖ד ʔeḥˌāḏ אֶחָד one וּ û וְ and שְׁמֹ֥ו šᵊmˌô שֵׁם name אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
14:9. et erit Dominus rex super omnem terram in die illa erit Dominus unus et erit nomen eius unumAnd the Lord shall be king over all the earth: in that day there shall be one Lord, and his name shall be one.
9. And the LORD shall be king over all the earth: in that day shall the LORD be one, and his name one.
14:9. And the Lord will be King over all the earth. In that day, there will be one Lord, and his name will be one.
14:9. And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.
And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one:

14:9 И Господь будет Царем над всею землею; в тот день будет Господь един, и имя Его едино.
14:9
καὶ και and; even
ἔσται ειμι be
κύριος κυριος lord; master
εἰς εις into; for
βασιλέα βασιλευς monarch; king
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἔσται ειμι be
κύριος κυριος lord; master
εἷς εις.1 one; unit
καὶ και and; even
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἕν εις.1 one; unit
14:9
וְ wᵊ וְ and
הָיָ֧ה hāyˈā היה be
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יִהְיֶ֧ה yihyˈeh היה be
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
וּ û וְ and
שְׁמֹ֥ו šᵊmˌô שֵׁם name
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
14:9. et erit Dominus rex super omnem terram in die illa erit Dominus unus et erit nomen eius unum
And the Lord shall be king over all the earth: in that day there shall be one Lord, and his name shall be one.
14:9. And the Lord will be King over all the earth. In that day, there will be one Lord, and his name will be one.
14:9. And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Тогда Господь воцарится на всей земле, все будут чтить единого Господа.
Adam Clarke: Commentary on the Bible - 1831
14:9: And the Lord shall be King - When this universal diffusion of Divine knowledge shall take place. Wherever it goes, the laws of God shall be acknowledged; and, consequently, he shall be King over the whole earth.
One Lord, and his name one - There shall be in those blessed days, only one religion, and one form of religion. There shall not be gods many, and lords many. All mankind shall be of one religion, the essence of which is, "Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy Neighbor as thyself."
Albert Barnes: Notes on the Bible - 1834
14:9: And the Lord shall be king over all the earth - Such should be the influence of the living water, that is, of the Spirit of God. God who has ever reigned and will reign, "a great King over all the earth" Psa 47:3, Psa 47:8, shall be owned by His creatures, as what He is.
There shall be one Lord - More exactly, "The Lord shall be One, and His Name One." He had before prophesied, "I will cut off the names of the idols out of the land" Zac 13:2. The Church being thus cleansed, no other lord or object of worship should be named but "Himself." This is one of those prophecies, of continued expansion and development, ever bursting out and enlarging, yet never, until the end, reaching its full fulfillment. Dionysius: "Since in this life we contemplate God in His effects, in which His whole perfection shineth not forth now we know Him obscurely and imperfectly, His perfections being in divers diversely represented. In our home we shall see Him as He is, face to Face, through His Essence. Therefore then He will be represented by one name, as He shall be beheld by one gaze."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: the Lord: Zac 8:20-23; Gen 49:10; Sa1 2:10; Psa 2:6-8, Psa 22:27-31, Psa 47:2-9, Psa 67:4; Psa 72:8-11, Psa 72:17, Psa 86:9; Isa 2:2-4, Isa 45:22-25, Isa 49:6, Isa 49:7, Isa 54:5, Isa 60:12-14; Dan 2:44, Dan 2:45, Dan 7:27; Amo 9:12; Mic 4:1-3, Mic 5:4; Zep 3:9; Rev 11:15
one Lord: Eph 4:5, Eph 4:6
and: Jer 23:6; Mat 1:23, Mat 28:19; Eph 3:14, Eph 3:15
Geneva 1599
14:9 And the LORD shall be king over all the earth: in that day shall there be one (k) LORD, and his name one.
(k) All idolatry and superstition will be abolished, and there will be one God, one faith, and one religion.
John Gill
14:9 And the Lord shall be King over all the earth,.... This refers to the spiritual reign of Christ in the latter day; upon the success of the Gospel everywhere, there will be great conversions in all places; Gospel churches will be set up and ordinances administered everywhere; the earth will be filled with the knowledge of the Lord; his kingdom will be from sea to sea, from the eastern to the western one, and his dominion will reach to the ends of the earth; Popish nations, Mahometan kingdoms, Pagan ones, and all the kings of the earth, will become Christian, and submit to the sceptre of Christ's kingdom:
in that day shall there be one Lord; there is but one Lord in right now, and there is but one in fact that is owned by real Christians; and there will be but one in the spiritual reign, among all that are called Christians; there will be but one Lord and Head to Jews and Gentiles, Hos 1:11 the pope of Rome will be no more owned as head of the church, nor any other:
and his name, one; this refers not to any particular name by which Christ shall be called; but rather to that by which his people shall be called; all names of distinction being now laid aside, and only that of Christians retained; though it chiefly designs unity of doctrine, uniformity of worship, one and the same way of administering ordinances: it signifies that there will be one true, spiritual, uniform worship and religion; there will be no different sentiments and principles in religion; nor different practices and modes of worship; nor different sects; but all agreeing in the same faith and practice, under one Lord and King, Christ Jesus. So the Targum,
"they shall serve before the Lord with one shoulder; for his name is firm in the world, and there is none besides it.''
This passage is referred by the ancient Jews (l) to the times of the Messiah.
(l) Zohar in Deut. fol. 110. 2.
John Wesley
14:9 In that day - All men shall agree in worshipping one God, in one way of spiritual worship, and hearty obedience.
Robert Jamieson, A. R. Fausset and David Brown
14:9 king over all . . . earth-- Is 54:5 implies that this is to be the consequence of Israel being again recognized by God as His own people (Dan 2:44; Rev_ 11:15).
one Lord . . . name one--Not that He is not so already, but He shall then be recognized by all unanimously as "One." Now there are "gods many and lords many." Then Jehovah alone shall be worshipped. The manifestation of the unity of the Godhead shall be simultaneous with that of the unity of the Church. Believers are one in spirit already, even as God is one (Eph 4:3-6). But externally there are sad divisions. Not until these disappear, shall God reveal fully His unity to the world (Jn 17:21, Jn 17:23). Then shall there be "a pure language, that all may call upon the name of the Lord with one consent" (Zeph 3:9). The Son too shall at last give up His mediatorial kingdom to the Father, when the purposes for which it was established shall have been accomplished, "that God may be all in all" (1Cor 15:24).
14:1014:10: պատել զամենայն երկիր, զանապատն՝ ՚ի Գաբայ մինչեւ ցՌեմոն ընդ կողմն հարաւոյ Երուսաղեմի. եւ Հռամ ՚ի տեղւո՛ջ իւրում կացցէ. ՚ի դրանէն Բենիամինի մինչեւ ՚ի տեղի դրանն Առաջնոյ. մինչեւ ՚ի դո՛ւռն Անկեանցն, մինչեւ ցաշտարակն Անամայելի, մինչեւ ՚ի հնծանս թագաւորին[10888]։ [10888] Օրինակ մի. Դատել զամենայն երկիր։ Ոմանք. Եւ մինչեւ ցաշտար՛՛։
10 Ամբողջ երկիրը անապատից պիտի վերածուի դաշտի՝ Գաբայից մինչեւ Ռեմոն՝ Երուսաղէմի հարաւային կողմը, Հռամը պիտի մնայ իր տեղը՝ Բենիամինի դռնից մինչեւ Առաջին դուռը, մինչեւ Անկիւնների դուռը, Անամայէլի աշտարակից մինչեւ Թագաւորի հնձանները:
10 Բոլոր երկիրը դաշտ պիտի դառնայ Գաբայէն մինչեւ Ռեմօն, Երուսաղէմի հարաւային կողմը։Երուսաղէմը պիտի բարձրանայ ու իր տեղը պիտի մնայ՝ Բենիամինին դռնէն մինչեւ Առաջին դրանը տեղը, մինչեւ Անկեան դուռը, Անանայէլին աշտարակէն մինչեւ թագաւորին հնձանները։
[174]պատել զամենայն երկիր, զանապատն` ի Գաբայ`` մինչեւ ցՌեմոն ընդ կողմն հարաւոյ Երուսաղեմի. եւ [175]Հռամ ի տեղւոջ իւրում կացցէ`` ի դրանէն Բենիամինի մինչեւ ի տեղի դրանն Առաջնոյ, մինչեւ ի դուռն Անկեանցն, եւ [176]մինչեւ ցաշտարակն Անամայելի`` մինչեւ ի հնձանս թագաւորին:

14:10: պատել զամենայն երկիր, զանապատն՝ ՚ի Գաբայ մինչեւ ցՌեմոն ընդ կողմն հարաւոյ Երուսաղեմի. եւ Հռամ ՚ի տեղւո՛ջ իւրում կացցէ. ՚ի դրանէն Բենիամինի մինչեւ ՚ի տեղի դրանն Առաջնոյ. մինչեւ ՚ի դո՛ւռն Անկեանցն, մինչեւ ցաշտարակն Անամայելի, մինչեւ ՚ի հնծանս թագաւորին[10888]։
[10888] Օրինակ մի. Դատել զամենայն երկիր։ Ոմանք. Եւ մինչեւ ցաշտար՛՛։
10 Ամբողջ երկիրը անապատից պիտի վերածուի դաշտի՝ Գաբայից մինչեւ Ռեմոն՝ Երուսաղէմի հարաւային կողմը, Հռամը պիտի մնայ իր տեղը՝ Բենիամինի դռնից մինչեւ Առաջին դուռը, մինչեւ Անկիւնների դուռը, Անամայէլի աշտարակից մինչեւ Թագաւորի հնձանները:
10 Բոլոր երկիրը դաշտ պիտի դառնայ Գաբայէն մինչեւ Ռեմօն, Երուսաղէմի հարաւային կողմը։Երուսաղէմը պիտի բարձրանայ ու իր տեղը պիտի մնայ՝ Բենիամինին դռնէն մինչեւ Առաջին դրանը տեղը, մինչեւ Անկեան դուռը, Անանայէլին աշտարակէն մինչեւ թագաւորին հնձանները։
zohrab-1805▾ eastern-1994▾ western am▾
14:1014:10 Вся эта земля будет, как равнина, от Гаваона до Реммона, на юг от Иерусалима, который высоко будет стоять на своем месте и населится от ворот Вениаминовых до места первых ворот, до угловых ворот, и от башни Анамеила до царских точил.
14:10 κυκλῶν κυκλοω encircle; surround πᾶσαν πας all; every τὴν ο the γῆν γη earth; land καὶ και and; even τὴν ο the ἔρημον ερημος lonesome; wilderness ἀπὸ απο from; away Γαβε γαβε till; until Ρεμμων ρεμμων down; by νότον νοτος south wind Ιερουσαλημ ιερουσαλημ Jerusalem Ραμα ραμα Ramah δὲ δε though; while ἐπὶ επι in; on τόπου τοπος place; locality μενεῖ μενω stay; stand fast ἀπὸ απο from; away τῆς ο the πύλης πυλη gate Βενιαμιν βενιαμιν Beniamin; Veniamin ἕως εως till; until τοῦ ο the τόπου τοπος place; locality τῆς ο the πύλης πυλη gate τῆς ο the πρώτης πρωτος first; foremost ἕως εως till; until τῆς ο the πύλης πυλη gate τῶν ο the γωνιῶν γωνια corner καὶ και and; even ἕως εως till; until τοῦ ο the πύργου πυργος tower Ανανεηλ ανανεηλ till; until τῶν ο the ὑποληνίων υποληνιον under-trough; vat τοῦ ο the βασιλέως βασιλευς monarch; king
14:10 יִסֹּ֨וב yissˌôv סבב turn כָּל־ kol- כֹּל whole הָ hā הַ the אָ֤רֶץ ʔˈāreṣ אֶרֶץ earth כָּ kā כְּ as † הַ the עֲרָבָה֙ ʕᵃrāvˌā עֲרָבָה desert מִ mi מִן from גֶּ֣בַע ggˈevaʕ גֶּבַע Geba לְ lᵊ לְ to רִמֹּ֔ון rimmˈôn רִמֹּון Rimmon נֶ֖גֶב nˌeḡev נֶגֶב south יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem וְֽ wᵊˈ וְ and רָאֲמָה֩ rāʔᵃmˌā ראם rise וְ wᵊ וְ and יָשְׁבָ֨ה yāšᵊvˌā ישׁב sit תַחְתֶּ֜יהָ ṯaḥtˈeʸhā תַּחַת under part לְ lᵊ לְ to מִ mi מִן from שַּׁ֣עַר ššˈaʕar שַׁעַר gate בִּנְיָמִ֗ן binyāmˈin בִּנְיָמִן Benjamin עַד־ ʕaḏ- עַד unto מְקֹ֞ום mᵊqˈôm מָקֹום place שַׁ֤עַר šˈaʕar שַׁעַר gate הָֽ hˈā הַ the רִאשֹׁון֙ rišôn רִאשֹׁון first עַד־ ʕaḏ- עַד unto שַׁ֣עַר šˈaʕar שַׁעַר gate הַ ha הַ the פִּנִּ֔ים ppinnˈîm פִּנָּה corner וּ û וְ and מִגְדַּ֣ל miḡdˈal מִגְדָּל tower חֲנַנְאֵ֔ל ḥᵃnanʔˈēl חֲנַנְאֵל Hananel עַ֖ד ʕˌaḏ עַד unto יִקְבֵ֥י yiqᵊvˌê יֶקֶב pit הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
14:10. et revertetur omnis terra usque ad desertum de colle Remmon ad austrum Hierusalem et exaltabitur et habitabit in loco suo a porta Beniamin usque ad locum portae Prioris usque ad portam Angulorum et a turre Ananehel usque ad torcularia regisAnd all the land shall return even to the desert, from the hill to Remmon to the south of Jerusalem: and she shall be exalted, and shall dwell in her own place, from the gate of Benjamin even to the place of the former gate, and even to the gate of the corners: and from the tower of Hananeel even to the king's winepresses.
10. All the land shall be turned as the Arabah, from Geba to Rimmon south of Jerusalem; and she shall be lifted up, and shall dwell in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hananel unto the king’s winepresses.
14:10. And all the land will return even to the desert, from the hill of Rimmon to the South of Jerusalem. And she will be exalted, and she will dwell in her own place, from the gate of Benjamin even to the place of the former gate, and even to the gate of the corners, and from the tower of Hananel even to the pressing room of the king.
14:10. All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and [from] the tower of Hananeel unto the king’s winepresses.
All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin' s gate unto the place of the first gate, unto the corner gate, and [from] the tower of Hananeel unto the king' s winepresses:

14:10 Вся эта земля будет, как равнина, от Гаваона до Реммона, на юг от Иерусалима, который высоко будет стоять на своем месте и населится от ворот Вениаминовых до места первых ворот, до угловых ворот, и от башни Анамеила до царских точил.
14:10
κυκλῶν κυκλοω encircle; surround
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
καὶ και and; even
τὴν ο the
ἔρημον ερημος lonesome; wilderness
ἀπὸ απο from; away
Γαβε γαβε till; until
Ρεμμων ρεμμων down; by
νότον νοτος south wind
Ιερουσαλημ ιερουσαλημ Jerusalem
Ραμα ραμα Ramah
δὲ δε though; while
ἐπὶ επι in; on
τόπου τοπος place; locality
μενεῖ μενω stay; stand fast
ἀπὸ απο from; away
τῆς ο the
πύλης πυλη gate
Βενιαμιν βενιαμιν Beniamin; Veniamin
ἕως εως till; until
τοῦ ο the
τόπου τοπος place; locality
τῆς ο the
πύλης πυλη gate
τῆς ο the
πρώτης πρωτος first; foremost
ἕως εως till; until
τῆς ο the
πύλης πυλη gate
τῶν ο the
γωνιῶν γωνια corner
καὶ και and; even
ἕως εως till; until
τοῦ ο the
πύργου πυργος tower
Ανανεηλ ανανεηλ till; until
τῶν ο the
ὑποληνίων υποληνιον under-trough; vat
τοῦ ο the
βασιλέως βασιλευς monarch; king
14:10
יִסֹּ֨וב yissˌôv סבב turn
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֤רֶץ ʔˈāreṣ אֶרֶץ earth
כָּ כְּ as
הַ the
עֲרָבָה֙ ʕᵃrāvˌā עֲרָבָה desert
מִ mi מִן from
גֶּ֣בַע ggˈevaʕ גֶּבַע Geba
לְ lᵊ לְ to
רִמֹּ֔ון rimmˈôn רִמֹּון Rimmon
נֶ֖גֶב nˌeḡev נֶגֶב south
יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
וְֽ wᵊˈ וְ and
רָאֲמָה֩ rāʔᵃmˌā ראם rise
וְ wᵊ וְ and
יָשְׁבָ֨ה yāšᵊvˌā ישׁב sit
תַחְתֶּ֜יהָ ṯaḥtˈeʸhā תַּחַת under part
לְ lᵊ לְ to
מִ mi מִן from
שַּׁ֣עַר ššˈaʕar שַׁעַר gate
בִּנְיָמִ֗ן binyāmˈin בִּנְיָמִן Benjamin
עַד־ ʕaḏ- עַד unto
מְקֹ֞ום mᵊqˈôm מָקֹום place
שַׁ֤עַר šˈaʕar שַׁעַר gate
הָֽ hˈā הַ the
רִאשֹׁון֙ rišôn רִאשֹׁון first
עַד־ ʕaḏ- עַד unto
שַׁ֣עַר šˈaʕar שַׁעַר gate
הַ ha הַ the
פִּנִּ֔ים ppinnˈîm פִּנָּה corner
וּ û וְ and
מִגְדַּ֣ל miḡdˈal מִגְדָּל tower
חֲנַנְאֵ֔ל ḥᵃnanʔˈēl חֲנַנְאֵל Hananel
עַ֖ד ʕˌaḏ עַד unto
יִקְבֵ֥י yiqᵊvˌê יֶקֶב pit
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
14:10. et revertetur omnis terra usque ad desertum de colle Remmon ad austrum Hierusalem et exaltabitur et habitabit in loco suo a porta Beniamin usque ad locum portae Prioris usque ad portam Angulorum et a turre Ananehel usque ad torcularia regis
And all the land shall return even to the desert, from the hill to Remmon to the south of Jerusalem: and she shall be exalted, and shall dwell in her own place, from the gate of Benjamin even to the place of the former gate, and even to the gate of the corners: and from the tower of Hananeel even to the king's winepresses.
14:10. And all the land will return even to the desert, from the hill of Rimmon to the South of Jerusalem. And she will be exalted, and she will dwell in her own place, from the gate of Benjamin even to the place of the former gate, and even to the gate of the corners, and from the tower of Hananel even to the pressing room of the king.
14:10. All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and [from] the tower of Hananeel unto the king’s winepresses.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11. Иерусалим, как место обитания Божия, получит особенное значение и сделается центральным возвышенным пунктом для всей страны, которая обратится в равнину; святой город будет возвышаться над всею окрестностью, оставаясь на своем месте, в определенных границах; тогда наступит пора полной безопасности и истребления уже не будет.
Adam Clarke: Commentary on the Bible - 1831
14:10: All the land shall be turned as a plain - Or rather, "He shall encompass the whole land as a plain." He shall cast his defence all around it; from Geba, in Benjamin, north of Jerusalem, (Jos 21:17), to Rimmon in Judah, to the south of Jerusalem, Jos 15:32.
It shall be lifted up - The city shall be exalted.
And inhabited in her place - Jerusalem, shall be rebuilt In the very place in which it originally stood. From Benjamin's gate, which was probably on the north side of Jerusalem, unto the place of the first gate, supposed to be that called the old gate, Neh 3:6; Neh 12:39, placed by Lightfoot towards the southwest.
Unto the corner gate - See Kg2 14:13.
The tower of Hananeel - This tower and the corner gate seem to be placed as two extremities of the city.
Unto the king's wine-presses - Near to the king's gardens, southward. - See Newcome.
Albert Barnes: Notes on the Bible - 1834
14:10: All the land shall be turned as a plain from Rimmon to Gebah - Kimchi: "All the land, which is round about Jerusalem, which is now mountains, as is said, "The mountains are round about Jerusalem" Psa 125:2, shall be level as a plain, but Jerusalem itself shall be exalted, and high above all the earth." The dignity of the Church, as "a city set upon a hill, which cannot be hid" Mat 5:14, is symbolized here by the sinking of all around and its own uprising; as in Micah and Isaiah, "The mountain of the Lord's house shall be established on the top of the mountains, and shall be exalted above the hills" Isa 2:2; Mic 4:1. Gebah, literally, hill," now, "Jeva," was a frontier-garrison, held once by the Philistines Sa1 14:5, and fortified by Asa Kg1 15:22, in the northern boundary of Benjamin , together with Michmash (1 Sam. loc. cit.) (now Mukhmas), commanding an important pass, by which Jerusalem was approached Isa 10:28-29. "Rimmon, south of Jerusalem" is mentioned in Joshua among the southern towns of Judah Jos 15:32, given to Simeon Jos 19:7; Ch1 4:32. Both survived the Captivity . They mark then the north and south of the kingdom of Judah, a long mountain chain, which is pictured as sinking down into a plain, that Jerusalem alone might be exalted.
From Benjamin's gate unto the place of the first gate - Benjamin's gate must obviously be a gate to the north, and doubtless the same as "the gate of Ephraim" , the way to Ephraim lying through Benjamin. This too has probably reference to the prophecy of Jeremiah, that "the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner" Jer 31:38. "Jehoash, king of Israel, broke down the wall of Jerusalem from the gate of Ephraim to the corner-gate, four hundred cubits" Kg2 14:13; Ch2 25:23, after the war with Amaziah. Zechariah seems to speak of Jerusalem, as it existed in his time. For the tower of Hananeel Neh 3:1 still existed; the "first gate" was probably destroyed, since he speaks not of it, but of its "place;" the gate of Benjamin and the corner-gate probably still existed, since Nehemiah Neh 3:1, Neh 3:3, Neh 3:6, Neh 3:13-15 mentions the building of the sheep-gate, the fish-gate, the old gate, or gate of the old city, the valley-gate, the dung-gate, the gate of the fountain; but not these.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: the land: Zac 4:6, Zac 4:7; Isa 40:3, Isa 40:4; Luk 3:4-6
turned: or, compassed
from Geba: Jos 21:17; Kg1 15:22; Isa 10:29
Rimmon: Jos 15:32; Jdg 20:45, Jdg 20:47, Jdg 21:13; Ch1 4:32, Ch1 6:77
inhabited: or, shall abide, Zac 2:4, Zac 12:6; Jer 30:18
from Benjamin's: Ch2 25:23; Neh 3:1, Neh 12:39; Jer 31:38-40, Jer 37:13, Jer 38:7
Geneva 1599
14:10 All the land shall be turned (l) as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin's gate to the place of the first gate, to the corner gate, and [from] the tower of Hananeel to the king's winepresses.
(l) This new Jerusalem will be seen through all the world, and will excel the first in excellency, wealth, and greatness.
John Gill
14:10 All the land shall be turned as a plain,.... That is, all the land of Israel round about Jerusalem, which was encompassed with mountains, Ps 125:2 but now these mountains shall become a plain, that that may be seen; since it follows,
from Geba to Rimmon south of Jerusalem; Geba was a city in the tribe of Benjamin, on the northern border of the land, Josh 21:17 and Rimmon was in the tribe of Judah, given to Simeon on the southern part, Josh 15:32 so that from Geba to Rimmon was the same as from Geba to Beersheba, which was in the same tribe, 4Kings 23:8 and, according to the Jewish writers, the south of Jerusalem was a plain; wherefore the meaning seems to be, that the whole land, from Geba to Rimmon, should be like that. Jerom makes mention of a village called Remmon in his time, fifteen miles to the north of Jerusalem, which cannot be the place here meant, and yet speaks of it as in the tribe of Simeon or Judah; and afterwards takes notice of another village called Remmus in Daroma, or the south (m); to me it seems that Geba and Rimmon were places near one to another, and both in the tribe of Benjamin; see 1Kings 14:2 where the word rendered "pomegranate" is Rimmon, and is the proper name of a place, according to some; the same with that in Judg 20:47 where was a rock called the rock Rimmon; and Jonathan ben Uzziel, on 1Kings 14:2 renders it, "the plain of the pomegranate"; or rather the plain of Rimmon: and the Jews make mention in their Talmud (n) of the valley of Rimmon, where seven elders met to intercalate the year; and here, they say, was a marble rock, in which everyone fastened a nail, and therefore it is called the rock of nails. Now the sense seems to be, that all the land of Israel should become a plain, like the valley that was between Geba and Rimmon. Jarchi interprets it of the whole world. And this will be literally true of the new earth, in the thousand years' reign, which will be without hills mountains, and seas, Rev_ 21:1. It may be mystically understood of the spiritual reign of Christ, when the whole world will become Christian; when Jews and Gentiles, and even the kings of the earth, shall bow the knee to Christ, and be subject to him.
And it shall be lifted up, and inhabited in her place; that is, Jerusalem, which shall appear very high, all the land round about being a plain; and, being rebuilt, shall be inhabited on the same spot of ground it formerly was: or the church may be meant, which in the latter day will be greatly exalted, and will be filled with, and inhabited by, some of all the nations of the world, Is 2:2,
from Benjamin's gate unto the place of the first gate; not that called the high gate of Benjamin, and which was near the temple, Jer 20:2 and seems to be one of its gates; and such an one there was, which in Arabic was called "Bab Alasbat", the gate of the tribes, where was the pool of the blood of the sacrifices; and is said to be not far from another gate, called the gate of mercy (o); but this is that which led out of the city, and was one of its gates towards the land of Benjamin, from whence it had its name, and through which Jeremiah attempted to go when he was stopped by the captain of the ward, Jer 37:13 this, according to Grotius, was on the north of Jerusalem: Mr. Fuller (p) places it more rightly in the northeast part of it, as does Adrichomius (q), who wrongly confounds it with the corner gate later mentioned, which is here manifestly distinguished from it; and which mistake also Schindler (r) gives into, and likewise Arias Montanus (s) and others. "The first gate" is the same with "the old gate" in Neh 3:6.
Unto the corner gate; the gate of Benjamin, and the gate of Ephraim, are the same, as is thought by Grotius; the distance between that gate and the corner gate was four hundred cubits, 4Kings 14:13,
and from the tower of Hananeel unto the king's winepresses; mention is made of the tower of Hananeel in Neh 3:1 it was to the south of Jerusalem; and is called in the Targum the tower of Pikkus: "the king's winepresses" doubtless were where his vineyards were; King Solomon had a vineyard at Baalhamon, Song 8:11. Grotius says the place where these winepresses were was at Sion, in the inmost part of the city; and so Adrichomius (t) places them in Mount Sion; though Kimchi speaks of them as without the city; and Jarchi makes mention of an Agadah, or exposition, which interprets them of the great ocean, which reaches from Jerusalem to the end of the world, the lakes which the King of kings has made. Very probably these places lay east, west, north, and south; and so denote the amplitude of the city, and the largeness and extensiveness of the church of Christ, signified thereby; see Ezek 48:1.
(m) De locis Heb. fol. 94. A. C. (n) T. Hieros. Chagiga, fol. 78. 4. (o) Cippi Hebr. p. 22. Geograph. Nub. p. 114. (p) Pisgah-Sight of Palestine, B. 3. c. 3. sect. 15. p. 322. (q) Theatrum Terrae Sanct. p. 167. (r) Lexic. Pentaglott. col. 1912. (s) Nehemias, sive de Antiqu. Jerus. situ. (t) Theatrum Terrae Sanct. Jerusalem, No. 25. p. 152.
John Wesley
14:10 All the land - The whole land of Judea, a type of the whole earth, shall be filled with the knowledge of God. As a plain - All high, uneven places, all rocky and barren grounds, shall be changed into fruitful vineyards. So the church of Christ shall be fruitful, humble and lovely. Geba - The north boundary of the land. Rimmon - The south boundary of Judea. Jerusalem - Which taken mystically, is the church of Christ, and by the repair of all to this Jerusalem, is shadowed out of the compleat building of the church on all sides, north, south, west and east. Lifted up - Raised out of the dust. Benjamin's gate - Benjamin's gate north - east, corner - gate north - west; Hananiel's tower south, wine - presses north; that is in brief, compleatly around the city.
Robert Jamieson, A. R. Fausset and David Brown
14:10 turned--or, "changed round about": literally, "to make a circuit." The whole hilly land round Jerusalem, which would prevent the free passage of the living waters, shall be changed so as to be "as a (or the) plain" (Is 40:4).
from Geba to Rimmon--Geba (4Kings 23:8) in Benjamin, the north border of Judah. Rimmon, in Simeon (Josh 15:32), the south border of Judah; not the Rimmon northeast of Michmash. "The plain from Geba to Rimmon" (that is, from one boundary to the other) is the Arabah or plain of the Jordan, extending from the Sea of Tiberias to the Elanitic Gulf of the Red Sea.
Tit shall be lifted up--namely, Jerusalem shall be exalted, the hills all round being lowered (Mic 4:1).
inhabited in her place-- (Zech 12:6).
from Benjamin's gate--leading to the territory of Benjamin. The same as Ephraim's gate, the north boundary of the city (4Kings 14:13).
the first gate--west of the city [GROTIUS]. "The place of," &c. implies that the gate itself was then not in existence. "The old gate" (Neh 3:6).
the corner gate--east of the city [GROTIUS]. Or the "corner" joining the north and west parts of the wall [VILLALPANDUS]. GROTIUS thinks "corners" refers to the towers there built (compare Zeph 3:6, Margin).
tower of Hananeel--south of the city, near the sheep gate (Neh 3:1; Neh 12:39; Jer 31:38) [GROTIUS].
king's wine-presses-- (Song 8:11). In the interior of the city, at Zion [GROTIUS].
14:1114:11: Եւ բնակեսցեն ՚ի նմա, եւ նզովք ո՛չ եւս լիցին. եւ բնակեսցէ Երուսաղէմ յուսով։
11 Նրա մէջ պիտի բնակուեն մարդիկ, այլեւս նզովք չի լինելու, եւ Երուսաղէմը պիտի դառնայ յուսալի:
11 Հոն պիտի բնակին ու հոն անգամ մըն ալ նզովք պիտի չըլլայ։Երուսաղէմի մէջ ապահովութեամբ պիտի բնակին։
Եւ բնակեսցեն ի նմա, եւ նզովք ոչ եւս լիցին. եւ բնակեսցէ Երուսաղէմ [177]յուսով:

14:11: Եւ բնակեսցեն ՚ի նմա, եւ նզովք ո՛չ եւս լիցին. եւ բնակեսցէ Երուսաղէմ յուսով։
11 Նրա մէջ պիտի բնակուեն մարդիկ, այլեւս նզովք չի լինելու, եւ Երուսաղէմը պիտի դառնայ յուսալի:
11 Հոն պիտի բնակին ու հոն անգամ մըն ալ նզովք պիտի չըլլայ։Երուսաղէմի մէջ ապահովութեամբ պիտի բնակին։
zohrab-1805▾ eastern-1994▾ western am▾
14:1114:11 И будут жить в нем, и проклятия не будет более, но будет стоять Иерусалим безопасно.
14:11 κατοικήσουσιν κατοικεω settle ἐν εν in αὐτῇ αυτος he; him καὶ και and; even οὐκ ου not ἔσται ειμι be ἀνάθεμα αναθεμα accursed ἔτι ετι yet; still καὶ και and; even κατοικήσει κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem πεποιθότως πεποιθοτως confidently
14:11 וְ wᵊ וְ and יָ֣שְׁבוּ yˈāšᵊvû ישׁב sit בָ֔הּ vˈāh בְּ in וְ wᵊ וְ and חֵ֖רֶם ḥˌērem חֵרֶם ban לֹ֣א lˈō לֹא not יִֽהְיֶה־ yˈihyeh- היה be עֹ֑וד ʕˈôḏ עֹוד duration וְ wᵊ וְ and יָשְׁבָ֥ה yāšᵊvˌā ישׁב sit יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem לָ lā לְ to בֶֽטַח׃ vˈeṭaḥ בֶּטַח trust
14:11. et habitabunt in ea et anathema non erit amplius sed sedebit Hierusalem securaAnd people shall dwell in it, and there shall be no more an anathema: but Jerusalem shall sit secure.
11. And men shall dwell therein, and there shall be no more curse; but Jerusalem shall dwell safely.
14:11. And they will dwell in it, and there will be no further anathema, but Jerusalem shall sit securely.
14:11. And [men] shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.
And [men] shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited:

14:11 И будут жить в нем, и проклятия не будет более, но будет стоять Иерусалим безопасно.
14:11
κατοικήσουσιν κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ἀνάθεμα αναθεμα accursed
ἔτι ετι yet; still
καὶ και and; even
κατοικήσει κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
πεποιθότως πεποιθοτως confidently
14:11
וְ wᵊ וְ and
יָ֣שְׁבוּ yˈāšᵊvû ישׁב sit
בָ֔הּ vˈāh בְּ in
וְ wᵊ וְ and
חֵ֖רֶם ḥˌērem חֵרֶם ban
לֹ֣א lˈō לֹא not
יִֽהְיֶה־ yˈihyeh- היה be
עֹ֑וד ʕˈôḏ עֹוד duration
וְ wᵊ וְ and
יָשְׁבָ֥ה yāšᵊvˌā ישׁב sit
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
לָ לְ to
בֶֽטַח׃ vˈeṭaḥ בֶּטַח trust
14:11. et habitabunt in ea et anathema non erit amplius sed sedebit Hierusalem secura
And people shall dwell in it, and there shall be no more an anathema: but Jerusalem shall sit secure.
14:11. And they will dwell in it, and there will be no further anathema, but Jerusalem shall sit securely.
14:11. And [men] shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.
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Adam Clarke: Commentary on the Bible - 1831
14:11: There shall be no more utter destruction - After this final restoration of Jerusalem it shall never more be destroyed; but as this was the first city of the living God upon earth, so shall it be the last; it shall be safely inhabited. It shall see war no more.
Albert Barnes: Notes on the Bible - 1834
14:11: And they shall dwell in it - In peace, going forth from it, neither into "captivity," nor in flight Zac 14:2, Zac 14:5; for God should exempt from curse the city which He had chosen, against which the gates of hell shall not pRev_ail, and He says of the heavenly Jerusalem, "there shall be no more curse" Rev 22:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: there: Num 21:3; Isa 60:18; Jer 31:40; Eze 37:26; Joe 3:17, Joe 3:20; Amo 9:15; Rev 21:4, Rev 22:3
shall be safely inhabited: or, shall abide, Zac 2:4, Zac 8:4, Zac 8:8; Isa 26:1, Isa 66:22; Jer 23:5, Jer 23:6, Jer 33:15, Jer 33:16; Eze 34:22-29
John Gill
14:11 And men shall dwell in it,.... In great numbers, in much peace and safety, and from generation to generation: Aben Ezra says, Messiah the son of David will now come:
and there shall be no more utter destruction; no wars, nor desolations by them, in a civil sense; there shall be no more killing, as the Targum, Is 2:4 no "cherem", no anathema, in a religious sense; in the old translation it is, "and there shall be no more cursing"; there will be no curse in the Jerusalem state, Rev_ 22:3 which words seem to be taken from hence; no cursed thing, nor cursed person, or any curse or anathema denounced against any; no Popish bulls and anathemas, nor any other:
but Jerusalem shall be safely inhabited; the inhabitants of it shall dwell securely, without any apprehension of danger, and having no enemies to fear; though, before this safe and happy state, there will be many enemies; and what will become of them is shown in the following verses.
John Wesley
14:11 And men - Many for number, eminent for worth. Utter destruction - There may be afflictions but no utter wasting of Jerusalem; the gates of hell shall not prevail against it.
Robert Jamieson, A. R. Fausset and David Brown
14:11 no more utter destruction-- (Jer 31:40). Literally, "no more curse" (Rev_ 22:3; compare Mal 4:6), for there will be no more sin. Temporal blessings and spiritual prosperity shall go together in the millennium: long life (Is 65:20-22), peace (Is 2:4), honor (Is 60:14-16), righteous government (Is 54:14; Is 60:18). Judgment, as usual, begins at the house of God, but then falls fatally on Antichrist, whereon the Church obtains perfect liberty. The last day will end everything evil (Rom 8:21) [AUBERLEN].
14:1214:12: Եւ ա՛յս իցեն հարուածք զոր հարցէ Տէր զազգս ամենայն որ զօրաժողո՛վ եղեն ՚ի վերայ Երուսաղեմի. հալեսցին մարմինք նոցա մինչդեռ կայցեն ՚ի վերայ ոտից իւրեանց. եւ ծորեսցին աչք նորա ՚ի կապճաց իւրեանց, եւ լեզուք նոցա հալեսցին ՚ի բերանս իւրեանց[10889]։ [10889] Օրինակ մի. Որ զօրաժողովեն ՚ի վերայ Երուսաղեմի։ Ոմանք. Աչք նոցա ՚ի կապճաց նորա։
12 Ահա սրանք են այն հարուածները, որ Տէրը հասցնելու է բոլոր ազգերին, որոնք պատերազմեցին Երուսաղէմի դէմ. նրանց մարմինները պիտի հալուեն իրենց ոտքերի վրայ կանգնած ժամանակ, նրանց աչքերը թարախի պէս պիտի ծորեն իրենց ակնակապիճների մէջ, եւ նրանց լեզուները պիտի նեխեն իրենց բերաններում:
12 Այս պիտի ըլլայ այն հարուածը, Որով Տէրը պիտի զարնէ այն բոլոր ժողովուրդները, Որոնք Երուսաղէմին դէմ պատերազմեցան։Ոտքի վրայ կայնած ատեննին անոնց մարմինը պիտի հալի, Անոնց աչքերը իրենց խորշերուն մէջ պիտի հալին, Անոնց լեզուն անոնց բերնին մէջ պիտի հալի։
Եւ այս իցեն հարուածք զոր հարցէ Տէր զազգս ամենայն որ զօրաժողով եղեն ի վերայ Երուսաղեմի. հալեսցին մարմինք նոցա` մինչդեռ կայցեն ի վերայ ոտից իւրեանց, եւ ծորեսցին աչք նոցա ի կապճաց իւրեանց, եւ լեզուք նոցա հալեսցին ի բերանս իւրեանց:

14:12: Եւ ա՛յս իցեն հարուածք զոր հարցէ Տէր զազգս ամենայն որ զօրաժողո՛վ եղեն ՚ի վերայ Երուսաղեմի. հալեսցին մարմինք նոցա մինչդեռ կայցեն ՚ի վերայ ոտից իւրեանց. եւ ծորեսցին աչք նորա ՚ի կապճաց իւրեանց, եւ լեզուք նոցա հալեսցին ՚ի բերանս իւրեանց[10889]։
[10889] Օրինակ մի. Որ զօրաժողովեն ՚ի վերայ Երուսաղեմի։ Ոմանք. Աչք նոցա ՚ի կապճաց նորա։
12 Ահա սրանք են այն հարուածները, որ Տէրը հասցնելու է բոլոր ազգերին, որոնք պատերազմեցին Երուսաղէմի դէմ. նրանց մարմինները պիտի հալուեն իրենց ոտքերի վրայ կանգնած ժամանակ, նրանց աչքերը թարախի պէս պիտի ծորեն իրենց ակնակապիճների մէջ, եւ նրանց լեզուները պիտի նեխեն իրենց բերաններում:
12 Այս պիտի ըլլայ այն հարուածը, Որով Տէրը պիտի զարնէ այն բոլոր ժողովուրդները, Որոնք Երուսաղէմին դէմ պատերազմեցան։Ոտքի վրայ կայնած ատեննին անոնց մարմինը պիտի հալի, Անոնց աչքերը իրենց խորշերուն մէջ պիտի հալին, Անոնց լեզուն անոնց բերնին մէջ պիտի հալի։
zohrab-1805▾ eastern-1994▾ western am▾
14:1214:12 И вот какое будет поражение, которым поразит Господь все народы, которые воевали против Иерусалима: у каждого исчахнет тело его, когда он еще стоит на своих ногах, и глаза у него истают в яминах своих, и язык его иссохнет во рту у него.
14:12 καὶ και and; even αὕτη ουτος this; he ἔσται ειμι be ἡ ο the πτῶσις πτωσις fall ἣν ος who; what κόψει κοπτω cut; mourn κύριος κυριος lord; master πάντας πας all; every τοὺς ο the λαούς λαος populace; population ὅσοι οσος as much as; as many as ἐπεστράτευσαν επιστρατευω in; on Ιερουσαλημ ιερουσαλημ Jerusalem τακήσονται τηκω melt αἱ ο the σάρκες σαρξ flesh αὐτῶν αυτος he; him ἑστηκότων ιστημι stand; establish αὐτῶν αυτος he; him ἐπὶ επι in; on τοὺς ο the πόδας πους foot; pace αὐτῶν αυτος he; him καὶ και and; even οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτῶν αυτος he; him ῥυήσονται ρεω flow ἐκ εκ from; out of τῶν ο the ὀπῶν οπη opening αὐτῶν αυτος he; him καὶ και and; even ἡ ο the γλῶσσα γλωσσα tongue αὐτῶν αυτος he; him τακήσεται τηκω melt ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him
14:12 וְ wᵊ וְ and זֹ֣את׀ zˈōṯ זֹאת this תִּֽהְיֶ֣ה tˈihyˈeh היה be הַ ha הַ the מַּגֵּפָ֗ה mmaggēfˈā מַגֵּפָה blow אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִגֹּ֤ף yiggˈōf נגף hurt יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the עַמִּ֔ים ʕammˈîm עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צָבְא֖וּ ṣāvᵊʔˌû צבא serve עַל־ ʕal- עַל upon יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem הָמֵ֣ק׀ hāmˈēq מקק putrefy בְּשָׂרֹ֗ו bᵊśārˈô בָּשָׂר flesh וְ wᵊ וְ and הוּא֙ hû הוּא he עֹמֵ֣ד ʕōmˈēḏ עמד stand עַל־ ʕal- עַל upon רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot וְ wᵊ וְ and עֵינָיו֙ ʕênāʸw עַיִן eye תִּמַּ֣קְנָה timmˈaqnā מקק putrefy בְ vᵊ בְּ in חֹֽרֵיהֶ֔ן ḥˈōrêhˈen חֹר hole וּ û וְ and לְשֹׁונֹ֖ו lᵊšônˌô לָשֹׁון tongue תִּמַּ֥ק timmˌaq מקק putrefy בְּ bᵊ בְּ in פִיהֶֽם׃ fîhˈem פֶּה mouth
14:12. et haec erit plaga qua percutiet Dominus omnes gentes quae pugnaverunt adversus Hierusalem tabescet caro uniuscuiusque stantis super pedes suos et oculi eius contabescent in foraminibus suis et lingua eorum contabescet in ore suoAnd this shall be the plague wherewith the Lord shall strike all nations that have fought against Jerusalem: the flesh of every one shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.
12. And this shall be the plague wherewith the LORD will smite all the peoples that have warred against Jerusalem: their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their sockets, and their tongue shall consume away in their mouth.
14:12. And this will be the plague by which the Lord will strike all the Gentiles that have fought against Jerusalem. The flesh of each one will waste away while they are standing on their feet, and their eyes will be consumed in their sockets, and their tongue will be consumed in their mouth.
14:12. And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.
And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth:

14:12 И вот какое будет поражение, которым поразит Господь все народы, которые воевали против Иерусалима: у каждого исчахнет тело его, когда он еще стоит на своих ногах, и глаза у него истают в яминах своих, и язык его иссохнет во рту у него.
14:12
καὶ και and; even
αὕτη ουτος this; he
ἔσται ειμι be
ο the
πτῶσις πτωσις fall
ἣν ος who; what
κόψει κοπτω cut; mourn
κύριος κυριος lord; master
πάντας πας all; every
τοὺς ο the
λαούς λαος populace; population
ὅσοι οσος as much as; as many as
ἐπεστράτευσαν επιστρατευω in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
τακήσονται τηκω melt
αἱ ο the
σάρκες σαρξ flesh
αὐτῶν αυτος he; him
ἑστηκότων ιστημι stand; establish
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τοὺς ο the
πόδας πους foot; pace
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτῶν αυτος he; him
ῥυήσονται ρεω flow
ἐκ εκ from; out of
τῶν ο the
ὀπῶν οπη opening
αὐτῶν αυτος he; him
καὶ και and; even
ο the
γλῶσσα γλωσσα tongue
αὐτῶν αυτος he; him
τακήσεται τηκω melt
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτῶν αυτος he; him
14:12
וְ wᵊ וְ and
זֹ֣את׀ zˈōṯ זֹאת this
תִּֽהְיֶ֣ה tˈihyˈeh היה be
הַ ha הַ the
מַּגֵּפָ֗ה mmaggēfˈā מַגֵּפָה blow
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִגֹּ֤ף yiggˈōf נגף hurt
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ֣ hˈā הַ the
עַמִּ֔ים ʕammˈîm עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צָבְא֖וּ ṣāvᵊʔˌû צבא serve
עַל־ ʕal- עַל upon
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
הָמֵ֣ק׀ hāmˈēq מקק putrefy
בְּשָׂרֹ֗ו bᵊśārˈô בָּשָׂר flesh
וְ wᵊ וְ and
הוּא֙ הוּא he
עֹמֵ֣ד ʕōmˈēḏ עמד stand
עַל־ ʕal- עַל upon
רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot
וְ wᵊ וְ and
עֵינָיו֙ ʕênāʸw עַיִן eye
תִּמַּ֣קְנָה timmˈaqnā מקק putrefy
בְ vᵊ בְּ in
חֹֽרֵיהֶ֔ן ḥˈōrêhˈen חֹר hole
וּ û וְ and
לְשֹׁונֹ֖ו lᵊšônˌô לָשֹׁון tongue
תִּמַּ֥ק timmˌaq מקק putrefy
בְּ bᵊ בְּ in
פִיהֶֽם׃ fîhˈem פֶּה mouth
14:12. et haec erit plaga qua percutiet Dominus omnes gentes quae pugnaverunt adversus Hierusalem tabescet caro uniuscuiusque stantis super pedes suos et oculi eius contabescent in foraminibus suis et lingua eorum contabescet in ore suo
And this shall be the plague wherewith the Lord shall strike all nations that have fought against Jerusalem: the flesh of every one shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.
14:12. And this will be the plague by which the Lord will strike all the Gentiles that have fought against Jerusalem. The flesh of each one will waste away while they are standing on their feet, and their eyes will be consumed in their sockets, and their tongue will be consumed in their mouth.
14:12. And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:12: And this shall be the plague - All her enemies shall be destroyed.
Their flesh shall consume away - These are the effects of famine which are described in this verse.
Albert Barnes: Notes on the Bible - 1834
14:12: Again, upon the restoration of His people follows the destruction of His enemies. It shall, first and chiefly, be God's doing, not man's. "This shall be the plague." The word is used of direct infliction by pestilence, "wherewith the Lord shall smite all the people (peoples) that fought against Jerusalem." The awful description is of living corpses. Lap.: "The enemies of Jerusalem shall waste, not with fever or disease, but by a plague from God, so that, being sound, standing, living, in well-being, they should waste and consume away," as Isaiah speaks of the "carcasses of the men, that have transgressed against Me; for their worm shall not die - and they shall be an abhorring unto all flesh" Isa 66:24.
Their flesh shall consume away - Rather, "wasting away the flesh of each one." It is the act of God, in His individual justice to each one of all those multitudes gathered against Him. One by one, "their eyes," of which they said, "let our eye look on Zion" Mic 4:11, that is, with joy at its desolation, "shall consume away in their holes, and their tongue," wherewith they blasphemed God, "shall consume away in their mouths" (compare Psa 12:3; Isa 36:15, Isa 36:18; Isa 37:3-4, Isa 37:17, Isa 37:23, Isa 37:29). Appalling, horrible, picture! "standing on their feet," yet their flesh mouldering away as in a grave-yard, their sightless balls decaying in their holes, the tongue putrefying in their mouth, a disgust to themselves and to others! Yet what, compared to the horrible inward decay of sin, whereby men "have a name that they live and are dead?" Rev 3:1. Jerome: "Let us read Ecclesiastical histories, what Valerian, Decius, Diocletian, Maximian, what the savagest of all, Maximin, and lately Julian suffered, and then we shall prove by deeds, that the truth of prophecy was fulfilled in the letter also."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: the plague wherewith: Zac 14:3, Zac 12:9; Psa 110:5, Psa 110:6; isa 34:1-17, Isa 66:15, Isa 66:16; Eze 38:18-22; Eze 39:4-6, Eze 39:17-20; Joe 3:1, Joe 3:2; Mic 4:11-13, Mic 5:8, Mic 5:9, Mic 7:16, Mic 7:17; Rev_. 16:1-21, Rev 19:17-21
Their flesh: Lev 26:18, Lev 26:21, Lev 26:24, Lev 26:28; Deu 28:59; Ch2 21:15, Ch2 21:18, Ch2 21:19; Psa 90:11; Act 12:23; Rev 9:5, Rev 9:6, Rev 16:10, Rev 16:11, Rev 16:21, Rev 17:16, Rev 18:6-8
Carl Friedrich Keil and Franz Delitzsch
14:12
Punishment of the hostile nations. - Zech 14:12. "And this will be the stroke wherewith Jehovah will smite all the nations which have made war upon Jerusalem: its flesh will rot while it stands upon its feet, and its eyes will rot in their sockets, and its tongue will rot in their mouth. Zech 14:13. And it will come to pass in that day, the confusion from Jehovah will be great among them, and they will lay hold of one another's hand, and his hand will rise up against the hand of his neighbour. Zech 14:14. And Judah will also fight at Jerusalem, and the riches of all nations will be gathered together round about, gold and silver and clothes in great abundance. Zech 14:15. And so will be the stroke of the horse, of the mule, of the camel, and of the ass, and of all the cattle, that shall be in the same tents, like this stroke." To the description of the salvation there is appended here as the obverse side the execution of the punishment upon the foe, which was only indicated in Zech 14:3. The nations which made war against Jerusalem shall be destroyed partly by the rotting away of their bodies even while they are alive (Zech 14:12), partly by mutual destruction(Zech 14:13), and partly by Judah's fighting against them (Zech 14:14). To express the idea of their utter destruction, all the different kinds of plagues and strokes by which nations can be destroyed are grouped together. In the first rank we have two extraordinary strokes inflicted upon them by God. Maggēphâh always denotes a plague or punishment sent by God (Ex 9:14; Num 14:37; 1Kings 6:4). המק, the inf. abs. hiphil in the place of the finite verb: "He (Jehovah) makes its flesh rot while it stands upon its feet," i.e., He causes putrefaction to take place even while the body is alive. The singular suffixes are to be taken distributively: the flesh of every nation or every foe. To strengthen the threat there is added the rotting of the eyes which spied out the nakednesses of the city of God, and of the tongue which blasphemed God and His people (cf. Is 37:6). The other kind of destruction is effected by a panic terror, through which the foes are thrown into confusion, so that they turn their weapons against one another and destroy one another, - an occurrence of which several examples are furnished by the Israelitish history (compare Judg 7:22; 1Kings 14:20, and especially that in 2Chron 20:23, in the reign of Jehoshaphat, to which the description given by our prophet refers). The grasp of the other's hand is a hostile one in this case, the object being to seize him, and, having lifted his hand, to strike him dead. Zech 14:14 is translated by Luther and many others, after the Targum and Vulgate, "Judah will fight against Jerusalem," on the ground that נלחם ב generally signifies "to fight against a person." But this by no means suits the context here, since those who fight against Jerusalem are "all the heathen" (Zech 14:2), and nothing is said about any opposition between Jerusalem and Judah. ב is used here in a local sense, as in Ex 17:8, with נלחם, and the thought is this: Not only will Jehovah smite the enemies miraculously with plagues and confusion, but Judah will also take part in the conflict against them, and fight against them in Jerusalem, which they have taken. Judah denotes the whole of the covenant nation, and not merely the inhabitants of the country in distinction from the inhabitants of the capital. Thus will Judah seize as booty the costly possessions of the heathen, and thereby visit the heathen with ample retribution for the plundering of Jerusalem (Zech 14:2). And the destruction of the enemy will be so complete, that even their beasts of burden, and those used in warfare, and all their cattle, will be destroyed by the same plague as the men; just as in the case of the ban, not only the men, but also their cattle, were put to death (cf. Josh 7:24). Moreover, there is hardly any need for the express remark, that this description is only a rhetorically individualizing amplification of the thought that the enemies of the kingdom of God are to be utterly destroyed - namely, those who do not give up their hostility and turn unto God. For the verses which follow show very clearly that it is only to these that the threat of punishment refers.
John Gill
14:12 And this shall be the plagues,.... This respects one or more, or all, of the seven plagues, which will be inflicted on the antichristian states, mentioned in Rev_ 15:1,
wherewith the Lord will smite all the people that have fought against Jerusalem; who have been the enemies and persecutors of his church; and with which plague or plagues they shall be utterly consumed and destroyed:
their flesh shall consume away while they stand upon their feet; antichrist will be consumed with the breath of Christ's mouth; the flesh of the whore of Rome, which is her substance, shall be eaten and devoured by the kings of the earth; and her destruction will be in a moment, suddenly, and at unawares, as is here suggested; see Th2 2:8,
and their eyes shall consume away in their holes; the right eye of the idol shepherd shall be utterly dried up, and the kingdom of the beast will be full of darkness, Zech 11:17,
and their tongues shall consume away in their mouth; with which antichrist and his followers have blasphemed the name of God, his tabernacle, and his saints; and which they will gnaw for pain, when the plagues of God are inflicted on them, Rev_ 13:5.
Robert Jamieson, A. R. Fausset and David Brown
14:12 Punishment on the foe, the last Antichristian confederacy (Is 59:18; Is 66:24; Eze. 38:1-39:29; Rev_ 19:17-21). A living death: the corruption (Gal 6:8) of death combined in ghastly union with the conscious sensibility of life. Sin will be felt by the sinner in all its loathsomeness, inseparably clinging to him as a festering, putrid body.
14:1314:13: Եւ եղիցի յաւուր յայնմիկ ահ մե՛ծ ՚ի Տեառնէ ՚ի վերայ նոցա. եւ բո՛ւռն հարկանիցեն իւրաքանչիւր զձեռանէ ընկերի իւրոյ, եւ խառնեսցէ զձեռն իւր ընդ ձեռն ընկերի իւրոյ[10890]։ [10890] Օրինակ մի. Զձեռն իւր ընդ ձեռանէ ըն՛՛։
13 Այն օրը նրանց համար մեծ ահ պիտի լինի Տիրոջից, ամէն մէկը ձեռքը պիտի գցի ընկերոջ ձեռքին, ընկերը իր ձեռքը պիտի բարձրացնի իր ընկերոջ վրայ:
13 Այն օրը անոնց մէջ Մեծ խռովութիւն պիտի ըլլայ Տէրոջմէն։Ամէն մէկը իր ընկերին ձեռքը պիտի բռնէ Ու անոր ձեռքը իր ընկերին ձեռքին դէմ պիտի վերցուի։
Եւ եղիցի յաւուր յայնմիկ ահ մեծ ի Տեառնէ ի վերայ նոցա. եւ բուռն հարկանիցեն իւրաքանչիւր զձեռանէ ընկերի իւրոյ, եւ [178]խառնեսցէ զձեռն իւր ընդ ձեռն`` ընկերի իւրոյ:

14:13: Եւ եղիցի յաւուր յայնմիկ ահ մե՛ծ ՚ի Տեառնէ ՚ի վերայ նոցա. եւ բո՛ւռն հարկանիցեն իւրաքանչիւր զձեռանէ ընկերի իւրոյ, եւ խառնեսցէ զձեռն իւր ընդ ձեռն ընկերի իւրոյ[10890]։
[10890] Օրինակ մի. Զձեռն իւր ընդ ձեռանէ ըն՛՛։
13 Այն օրը նրանց համար մեծ ահ պիտի լինի Տիրոջից, ամէն մէկը ձեռքը պիտի գցի ընկերոջ ձեռքին, ընկերը իր ձեռքը պիտի բարձրացնի իր ընկերոջ վրայ:
13 Այն օրը անոնց մէջ Մեծ խռովութիւն պիտի ըլլայ Տէրոջմէն։Ամէն մէկը իր ընկերին ձեռքը պիտի բռնէ Ու անոր ձեռքը իր ընկերին ձեռքին դէմ պիտի վերցուի։
zohrab-1805▾ eastern-1994▾ western am▾
14:1314:13 И будет в тот день: произойдет между ними великое смятение от Господа, так что один схватит руку другого, и поднимется рука его на руку ближнего его.
14:13 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἔκστασις εκστασις ecstasy; trance κυρίου κυριος lord; master ἐπ᾿ επι in; on αὐτοὺς αυτος he; him μεγάλη μεγας great; loud καὶ και and; even ἐπιλήμψονται επιλαμβανομαι take hold / after ἕκαστος εκαστος each τῆς ο the χειρὸς χειρ hand τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even συμπλακήσεται συμπλεκω the χεὶρ χειρ hand αὐτοῦ αυτος he; him πρὸς προς to; toward χεῖρα χειρ hand τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him
14:13 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he תִּֽהְיֶ֧ה tˈihyˈeh היה be מְהֽוּמַת־ mᵊhˈûmaṯ- מְהוּמָה discomfiture יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH רַבָּ֖ה rabbˌā רַב much בָּהֶ֑ם bāhˈem בְּ in וְ wᵊ וְ and הֶחֱזִ֗יקוּ heḥᵉzˈîqû חזק be strong אִ֚ישׁ ˈʔîš אִישׁ man יַ֣ד yˈaḏ יָד hand רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow וְ wᵊ וְ and עָלְתָ֥ה ʕālᵊṯˌā עלה ascend יָדֹ֖ו yāḏˌô יָד hand עַל־ ʕal- עַל upon יַ֥ד yˌaḏ יָד hand רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
14:13. in die illo erit tumultus Domini magnus in eis et adprehendet vir manum proximi sui et conseretur manus eius super manum proximi suiIn that day there shall be a great tumult from the Lord among them: and a man shall take the hand of his neighbour, and his hand shall be clasped upon his neighbour's hand.
13. And it shall come to pass in that day, that a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.
14:13. In that day, there will be a great tumult from the Lord among them. And a man will take the hand of his neighbor, and his hand will be clasped upon the hand of his neighbor.
14:13. And it shall come to pass in that day, [that] a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.
And it shall come to pass in that day, [that] a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour:

14:13 И будет в тот день: произойдет между ними великое смятение от Господа, так что один схватит руку другого, и поднимется рука его на руку ближнего его.
14:13
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἔκστασις εκστασις ecstasy; trance
κυρίου κυριος lord; master
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
μεγάλη μεγας great; loud
καὶ και and; even
ἐπιλήμψονται επιλαμβανομαι take hold / after
ἕκαστος εκαστος each
τῆς ο the
χειρὸς χειρ hand
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καὶ και and; even
συμπλακήσεται συμπλεκω the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
πρὸς προς to; toward
χεῖρα χειρ hand
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
14:13
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
תִּֽהְיֶ֧ה tˈihyˈeh היה be
מְהֽוּמַת־ mᵊhˈûmaṯ- מְהוּמָה discomfiture
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
רַבָּ֖ה rabbˌā רַב much
בָּהֶ֑ם bāhˈem בְּ in
וְ wᵊ וְ and
הֶחֱזִ֗יקוּ heḥᵉzˈîqû חזק be strong
אִ֚ישׁ ˈʔîš אִישׁ man
יַ֣ד yˈaḏ יָד hand
רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow
וְ wᵊ וְ and
עָלְתָ֥ה ʕālᵊṯˌā עלה ascend
יָדֹ֖ו yāḏˌô יָד hand
עַל־ ʕal- עַל upon
יַ֥ד yˌaḏ יָד hand
רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
14:13. in die illo erit tumultus Domini magnus in eis et adprehendet vir manum proximi sui et conseretur manus eius super manum proximi sui
In that day there shall be a great tumult from the Lord among them: and a man shall take the hand of his neighbour, and his hand shall be clasped upon his neighbour's hand.
14:13. In that day, there will be a great tumult from the Lord among them. And a man will take the hand of his neighbor, and his hand will be clasped upon the hand of his neighbor.
14:13. And it shall come to pass in that day, [that] a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:13: A great tumult from the Lord - Among those enemies of his Church, who shall engage and destroy each other.
Albert Barnes: Notes on the Bible - 1834
14:13: A great tumult - And panic fear, such as God said He would send upon the Canaanites before Israel Deu 7:23, or on Israel itself, if disobedient Deu 28:20; or which fell on the Philistines after Jonathan's capture of the garrison at Michmash, when every man's "sword was against his fellow" . There is no real unity, except in God; elsewhere, since each seeks his own, all must be impregnated with mutual suspicion, ready at any moment to be fanned into a flame; as when, at the blowing of Gideon's trumpets, "the Lord set every man's sword against his fellow" Jdg 7:22; or when, at Jehoshaphat's prayer, "the children of Ammon and Moab stood up against the inhabitants of Mount Seir, utterly to slay and destroy; and when they had made an end of the inhabitants of Seir, every one helped to destroy another" Ch2 20:32.
And they shall lay hold, every one on the hand of his neighbor - Every one shall be every one's foe. Each shall, in this tumultuous throng, grasp the other's hand, mastering him powerfully. "And his hand shall rise up against the hand of his neighbor," as was prophesied of Ishmael, "his hand will be against every man, and every man's hand against him" Gen 16:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: a great: Zac 12:4; Jdg 7:22; Sa1 14:15-23; Ch2 20:22-24; Eze 38:21; Rev 17:12-17
Geneva 1599
14:13 And it shall come to pass in that day, [that] (m) a great tumult from the LORD shall be among them; and they shall lay hold every one on (n) the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.
(m) God will not only raise up war outside, but sedition at home to test them.
(n) To hurt and oppress him.
John Gill
14:13 And it shall come to pass in that day,.... When the vials are pouring out:
that a great tumult from the Lord shall be among them; the Targum renders it, a great tumult, or noise of killing; and the Septuagint, an ecstasy: it refers to the earthquake, and the slaughter of seven thousand men of name, and the fright upon that, Rev_ 11:13
and they shall lay hold everyone on the hand of his neighbour, and shall rise up against the hand of his neighbour; there will be a revolution, upon this tumult, in several of the antichristian states; and the kings of them shall hate the whore, make her desolate, eat her flesh, and burn her with fire, Rev_ 17:16 or, "his hand shall be cut off by the hand of his neighbour" (u); see Zech 11:17, the power of antichrist shall be destroyed by neighbouring Christian princes.
(u) "et succidetur manus ejus super manum amici sui", Pagninus. So Aben Ezra, and R. Sol. Urbin. Ohel Moed, fol. 43. 1.
John Wesley
14:13 A great tumult - Confusion. Shall rise up - From murmurs one against another they shall at last run into civil wars, and so destroy themselves, and revenge Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
14:13 tumult--consternation (Zech 12:4; 1Kings 14:15, 1Kings 14:20).
lay hold . . . on . . . hand of . . . neighbour--instinctively grasping it, as if thereby to be safer, but in vain [MENOCHIUS]. Rather, in order to assail "his neighbor" [CALVIN], (Ezek 38:21). Sin is the cause of all quarrels on earth. It will cause endless quarrels in hell (Jas 3:15-16).
14:1414:14: Եւ Յուդայ ճակատեսցի յԵրուսաղէմ. եւ ժողովեսցէ զզօրութիւն ամենայն ազգաց շուրջանակի. ոսկի եւ արծաթ՝ եւ հանդերձ բազում յոյժ։
14 Յուդայի երկիրը եւս պիտի պատերազմի Երուսաղէմի դէմ, պիտի կողոպտուի շրջակայ բոլոր ազգերի հարստութիւնը՝ ոսկին ու արծաթը եւ մեծ թուով հանդերձանք:
14 Յուդան ալ Երուսաղէմի մէջ պիտի պատերազմի Ու բոլոր շրջակայ ազգերուն ստացուածքը, Ոսկի ու արծաթ ու հանդերձներ, մեծ առատութեամբ հոն պիտի հաւաքուին։
Եւ Յուդա ճակատեսցի յԵրուսաղէմ, եւ ժողովեսցէ զզօրութիւն ամենայն ազգաց շուրջանակի, ոսկի եւ արծաթ եւ հանդերձ բազում յոյժ:

14:14: Եւ Յուդայ ճակատեսցի յԵրուսաղէմ. եւ ժողովեսցէ զզօրութիւն ամենայն ազգաց շուրջանակի. ոսկի եւ արծաթ՝ եւ հանդերձ բազում յոյժ։
14 Յուդայի երկիրը եւս պիտի պատերազմի Երուսաղէմի դէմ, պիտի կողոպտուի շրջակայ բոլոր ազգերի հարստութիւնը՝ ոսկին ու արծաթը եւ մեծ թուով հանդերձանք:
14 Յուդան ալ Երուսաղէմի մէջ պիտի պատերազմի Ու բոլոր շրջակայ ազգերուն ստացուածքը, Ոսկի ու արծաթ ու հանդերձներ, մեծ առատութեամբ հոն պիտի հաւաքուին։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414:14 Но и сам Иуда будет воевать против Иерусалима, и собрано будет богатство всех окрестных народов: золото, серебро и одежды в великом множестве.
14:14 καὶ και and; even ὁ ο the Ιουδας ιουδας Ioudas; Iuthas παρατάξεται παρατασσω in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even συνάξει συναγω gather τὴν ο the ἰσχὺν ισχυς force πάντων πας all; every τῶν ο the λαῶν λαος populace; population κυκλόθεν κυκλοθεν circling; from all around χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even ἀργύριον αργυριον silver piece; money καὶ και and; even ἱματισμὸν ιματισμος clothing εἰς εις into; for πλῆθος πληθος multitude; quantity σφόδρα σφοδρα vehemently; tremendously
14:14 וְ wᵊ וְ and גַ֨ם־ ḡˌam- גַּם even יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah תִּלָּחֵ֖ם tillāḥˌēm לחם fight בִּ bi בְּ in ירֽוּשָׁלִָ֑ם yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אֻסַּף֩ ʔussˌaf אסף gather חֵ֨יל ḥˌêl חַיִל power כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֜ם ggôyˈim גֹּוי people סָבִ֗יב sāvˈîv סָבִיב surrounding זָהָ֥ב zāhˌāv זָהָב gold וָ wā וְ and כֶ֛סֶף ḵˈesef כֶּסֶף silver וּ û וְ and בְגָדִ֖ים vᵊḡāḏˌîm בֶּגֶד garment לָ lā לְ to רֹ֥ב rˌōv רֹב multitude מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
14:14. sed et Iudas pugnabit adversus Hierusalem et congregabuntur divitiae omnium gentium in circuitu aurum et argentum et vestes multae satisAnd even Juda shall fight against Jerusalem: and the riches of all nations round about shall be gathered together, gold, and silver, and garments in great abundance.
14. And Judah also shall fight against Jerusalem; and the wealth of all the nations round about shall be gathered together, gold, and silver, and apparel, in great abundance.
14:14. And even Judah will fight against Jerusalem. And the riches of all the Gentiles will be gathered together around them: gold, and silver, and more than enough garments.
14:14. And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.
And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance:

14:14 Но и сам Иуда будет воевать против Иерусалима, и собрано будет богатство всех окрестных народов: золото, серебро и одежды в великом множестве.
14:14
καὶ και and; even
ο the
Ιουδας ιουδας Ioudas; Iuthas
παρατάξεται παρατασσω in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
συνάξει συναγω gather
τὴν ο the
ἰσχὺν ισχυς force
πάντων πας all; every
τῶν ο the
λαῶν λαος populace; population
κυκλόθεν κυκλοθεν circling; from all around
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
ἀργύριον αργυριον silver piece; money
καὶ και and; even
ἱματισμὸν ιματισμος clothing
εἰς εις into; for
πλῆθος πληθος multitude; quantity
σφόδρα σφοδρα vehemently; tremendously
14:14
וְ wᵊ וְ and
גַ֨ם־ ḡˌam- גַּם even
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
תִּלָּחֵ֖ם tillāḥˌēm לחם fight
בִּ bi בְּ in
ירֽוּשָׁלִָ֑ם yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
אֻסַּף֩ ʔussˌaf אסף gather
חֵ֨יל ḥˌêl חַיִל power
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֜ם ggôyˈim גֹּוי people
סָבִ֗יב sāvˈîv סָבִיב surrounding
זָהָ֥ב zāhˌāv זָהָב gold
וָ וְ and
כֶ֛סֶף ḵˈesef כֶּסֶף silver
וּ û וְ and
בְגָדִ֖ים vᵊḡāḏˌîm בֶּגֶד garment
לָ לְ to
רֹ֥ב rˌōv רֹב multitude
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
14:14. sed et Iudas pugnabit adversus Hierusalem et congregabuntur divitiae omnium gentium in circuitu aurum et argentum et vestes multae satis
And even Juda shall fight against Jerusalem: and the riches of all nations round about shall be gathered together, gold, and silver, and garments in great abundance.
14:14. And even Judah will fight against Jerusalem. And the riches of all the Gentiles will be gathered together around them: gold, and silver, and more than enough garments.
14:14. And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15. Св. Кирилл, изъясняя ст. 13-14: в применении ко временам Мессии, разумея здесь уверовавших во Христа и врагов Христовой Церкви, замечает: "ополчившись в Иерусалиме, то есть препобедят врагов и осилят противников" (с. 220). Блаж. Иероним, переводя с евр.: и Иуда будет сражаться против Иерусалима, проводит и чтение LXX: и Иуда приготовится в Иерусалиме - kai IoudaV parataxetai en Ierousalhm; paratassw (в средн. з. - становиться, строиться, особ. - в боевую линию, приготовляться к бою, сражаться), которое предлагает понимать двояким образом: или в том смысле, что Иуда некогда исповедал имя Господа, но, побужденный во время гонения преследовал народ Христов...; или в том смысле, что Иуда, т. е. всякий верующий и надеющийся, не будет воевать против Иерусалима, но приготовится в Иерусалиме, чтобы сражаться против врагов, (с. 183-184). Толкование в этом последнем смысле больше подходит к контексту. Последовательность мыслей в ст. 12-14: такова: язычники будут чудесно наказаны Богом еще ранее смерти начинающимся разложением организма, окончательным ослаблением физических сил; замешательство в стане нападающих произойдет такое, что они будут поражать друг друга; Иуде, таким образом, остается только довершить поражение и захватить богатую добычу. - Если прежде язычники делили добычу, отнятую у жителей Иерусалима, то теперь, наоборот, от всех окрестных народов будут взяты огромные богатства, в качестве военной добычи. Поражение язычников будет полное, их благосостоянию наносится удар окончательный; в станах вражеских будут истреблены все животные - боевые, вьючные и необходимые для продовольствия войска.
Adam Clarke: Commentary on the Bible - 1831
14:14: And Judah also shall fight - They shall have little else to do than take the spoil, the wealth of all the heathen round about; gold, silver, and apparel.
Albert Barnes: Notes on the Bible - 1834
14:14: And Judah also shall fight at Jerusalem - This seems more probable than the alternative rendering of the English margin, "against." For Judah is united with Jerusalem as one, in the same context Zac 14:21; and, if it had shared with the pagan, it must also have shared their lot. It is Judah itself, not "a remnant of Judah," as it is "every one that is left of all the nations" Zac 14:16, which is thus united to Jerusalem: it is that same Judah, as a whole, of which it is said, "it shall fight." Nor is anything spoken of" conversion," which is said of those left from the pagan nations, who had fought against her. Yet for Judah to have joined an exterminating pagan war against Jerusalem, even though constrained, had, like the constrained sacrifices to pagan gods, been apostasy. But there is not even a hint that, as Jonathan apologetically paraphrases , they were "constrained."
The war is to be Judah's free act: "Judah also shall fight." Again, those gathered against Jerusalem, and their warfare against it, had been described at the outset, as "all nations" (Zac 14:2-3 : here the subject is not the gathering or fighting, but the overthrow. Nor is there any decisive contrary idiom; for, although when used of people, it always means "fight against," yet, of place, it as often, means "fight in". Probably then the prophet means, that not only should God fight for His people, but that "Judah also" should do its part, as Paul says, "We, then, as workers together with Him" Co2 6:1; and, "we are laborers together with God" Co1 3:9; and, "I labored more abundantly than they all; yet not I, but the grace of God which was with me" Co1 15:10; or, "work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to do of His good pleasure" Phi 2:12. God so doth all things in the Church, for the conversion of the pagan, and for single souls, as to wait for the cooperation of His creature. : "God made thee without thee; He doth not justify thee without thee."
And the wealth of all the pagan round about shall be gathered - Whatever the world had taken in their war against the Church shall be abundantly repaid. "All the pagan" had combined to plunder Jerusalem; "the wealth of all the pagan" Zac 14:2 shall be gathered to requite them. Lap.: "As Isaiah says, The nations, converted to Christ, brought all their wealth to the Church, whence he congratulates the Church, saying, "Thou shalt also suck the milk of the Gentiles, and shalt suck the breasts of kings - For brass I will bring gold, and for iron I will bring silver" Isa 60:16-17; under which he typically understands, (Dionysius), "wisdom, philosophy, eloquence, learning, and all the other arts and sciences, liberal and mechanical, wherewith the pagan shall be adorned, who are converted to the faith. So shall the gifts of nature be perfected by the gifts of grace, and 'they' shall defend the Church who erstwhile attacked it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: Judah also shall: or, thou also, O Judah, shalt, etc. Zac 10:4, Zac 10:5, Zac 12:5-7
at: or, against
and the: Kg2 7:6-18; Ch2 14:13-15, Ch2 20:25-27; Isa 23:18; Eze 39:9, Eze 39:10, Eze 39:17-20
Geneva 1599
14:14 And Judah also shall fight at Jerusalem; and the wealth of all the nations around shall be gathered together, (o) gold, and silver, and apparel, in great abundance.
(o) The enemies are rich, and therefore will not come to entreat, but to destroy and shed blood.
John Gill
14:14 And Judah also shall fight at Jerusalem,.... These are the professing people of Christ, the armies in heaven, the chosen, called, and faithful, who will follow the Lamb, and attend him when he goes forth to make war with the antichristian princes, and shall overcome them, Rev_ 17:14,
and the wealth of all the heathen round about shall be gathered together, gold and silver, and apparel, in great abundance; by which are meant the riches of the Papists, called Gentiles or Heathens, Rev_ 11:2 which will fall into the hands of the followers of Christ at the time of Rome's destruction; and which are signified by the flesh of the whore, and by the flesh of kings, captains, and mighty men, which will then be eaten; they will be stripped and spoiled of all their substance, Rev_ 17:16.
John Wesley
14:14 Judah - The Jews, and possibly Judas Maccabeus might be intended.
Robert Jamieson, A. R. Fausset and David Brown
14:14 Judah . . . fight at Jerusalem--namely, against the foe: not against Jerusalem, as MAURER translates in variance with the context. As to the spoil gained from the foe, compare Ezek 39:10, Ezek 39:17.
14:1514:15: Եւ ա՛յս իցեն հարուածք՝ ձիոց եւ ջորւոց՝ եւ ուղտուց եւ իշուց, եւ ամենայն անասնոյ որ իցեն ՚ի բանակսն յայնոսիկ ըստ նմին հարուածոց[10891]։ [10891] Ոմանք. Եւ իշոց եւ ամենայն անասնոց։
15 Այդպէս է լինելու նաեւ այն հարուածը, որով Տէրը հարուածելու է թէ՛ ձիերին ու ջորիներին, թէ՛ միւս բոլոր անասուններին, որոնք կը լինեն նրանց բանակների մէջ:
15 Ձիուն, ջորիին, ուղտին ու իշուն Եւ այն բանակներուն մէջի բոլոր անասուններուն աղէտը Նոյն աղէտին պէս պիտի ըլլայ։
Եւ այս իցեն հարուածք ձիոց եւ ջորւոց եւ ուղտուց եւ իշոց, եւ ամենայն անասնոց որ իցեն ի բանակսն յայնոսիկ ըստ նմին հարուածոց:

14:15: Եւ ա՛յս իցեն հարուածք՝ ձիոց եւ ջորւոց՝ եւ ուղտուց եւ իշուց, եւ ամենայն անասնոյ որ իցեն ՚ի բանակսն յայնոսիկ ըստ նմին հարուածոց[10891]։
[10891] Ոմանք. Եւ իշոց եւ ամենայն անասնոց։
15 Այդպէս է լինելու նաեւ այն հարուածը, որով Տէրը հարուածելու է թէ՛ ձիերին ու ջորիներին, թէ՛ միւս բոլոր անասուններին, որոնք կը լինեն նրանց բանակների մէջ:
15 Ձիուն, ջորիին, ուղտին ու իշուն Եւ այն բանակներուն մէջի բոլոր անասուններուն աղէտը Նոյն աղէտին պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1514:15 Будет такое же поражение и коней, и лошаков, и верблюдов, и ослов, и всякого скота, какой будет в станах у них.
14:15 καὶ και and; even αὕτη ουτος this; he ἔσται ειμι be ἡ ο the πτῶσις πτωσις fall τῶν ο the ἵππων ιππος horse καὶ και and; even τῶν ο the ἡμιόνων ημιονος and; even τῶν ο the καμήλων καμηλος camel καὶ και and; even τῶν ο the ὄνων ονος donkey καὶ και and; even πάντων πας all; every τῶν ο the κτηνῶν κτηνος livestock; animal τῶν ο the ὄντων ειμι be ἐν εν in ταῖς ο the παρεμβολαῖς παρεμβολη encampment; barracks ἐκείναις εκεινος that κατὰ κατα down; by τὴν ο the πτῶσιν πτωσις fall ταύτην ουτος this; he
14:15 וְ wᵊ וְ and כֵ֨ן ḵˌēn כֵּן thus תִּֽהְיֶ֜ה tˈihyˈeh היה be מַגֵּפַ֣ת maggēfˈaṯ מַגֵּפָה blow הַ ha הַ the סּ֗וּס ssˈûs סוּס horse הַ ha הַ the פֶּ֨רֶד֙ ppˈereḏ פֶּרֶד mule הַ ha הַ the גָּמָ֣ל ggāmˈāl גָּמָל camel וְ wᵊ וְ and הַ ha הַ the חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass וְ wᵊ וְ and כָ֨ל־ ḵˌol- כֹּל whole הַ ha הַ the בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִהְיֶ֖ה yihyˌeh היה be בַּ ba בְּ in † הַ the מַּחֲנֹ֣ות mmaḥᵃnˈôṯ מַחֲנֶה camp הָ hā הַ the הֵ֑מָּה hˈēmmā הֵמָּה they כַּ ka כְּ as † הַ the מַּגֵּפָ֖ה mmaggēfˌā מַגֵּפָה blow הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
14:15. et sic erit ruina equi et muli cameli et asini et omnium iumentorum quae fuerint in castris illis sicut ruina haecAnd the destruction of the horse, and of the mule, and of the camel, and of the ass, and of all the beasts, that shall be in those tents, shall be like this destruction.
15. And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in those camps, as this plague.
14:15. And, like the ruin of the horse, and the mule, and the camel, and the donkey, and all the beasts of burden, which will have been in those encampments, so will be this ruination.
14:15. And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague.
And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague:

14:15 Будет такое же поражение и коней, и лошаков, и верблюдов, и ослов, и всякого скота, какой будет в станах у них.
14:15
καὶ και and; even
αὕτη ουτος this; he
ἔσται ειμι be
ο the
πτῶσις πτωσις fall
τῶν ο the
ἵππων ιππος horse
καὶ και and; even
τῶν ο the
ἡμιόνων ημιονος and; even
τῶν ο the
καμήλων καμηλος camel
καὶ και and; even
τῶν ο the
ὄνων ονος donkey
καὶ και and; even
πάντων πας all; every
τῶν ο the
κτηνῶν κτηνος livestock; animal
τῶν ο the
ὄντων ειμι be
ἐν εν in
ταῖς ο the
παρεμβολαῖς παρεμβολη encampment; barracks
ἐκείναις εκεινος that
κατὰ κατα down; by
τὴν ο the
πτῶσιν πτωσις fall
ταύτην ουτος this; he
14:15
וְ wᵊ וְ and
כֵ֨ן ḵˌēn כֵּן thus
תִּֽהְיֶ֜ה tˈihyˈeh היה be
מַגֵּפַ֣ת maggēfˈaṯ מַגֵּפָה blow
הַ ha הַ the
סּ֗וּס ssˈûs סוּס horse
הַ ha הַ the
פֶּ֨רֶד֙ ppˈereḏ פֶּרֶד mule
הַ ha הַ the
גָּמָ֣ל ggāmˈāl גָּמָל camel
וְ wᵊ וְ and
הַ ha הַ the
חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass
וְ wᵊ וְ and
כָ֨ל־ ḵˌol- כֹּל whole
הַ ha הַ the
בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִהְיֶ֖ה yihyˌeh היה be
בַּ ba בְּ in
הַ the
מַּחֲנֹ֣ות mmaḥᵃnˈôṯ מַחֲנֶה camp
הָ הַ the
הֵ֑מָּה hˈēmmā הֵמָּה they
כַּ ka כְּ as
הַ the
מַּגֵּפָ֖ה mmaggēfˌā מַגֵּפָה blow
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
14:15. et sic erit ruina equi et muli cameli et asini et omnium iumentorum quae fuerint in castris illis sicut ruina haec
And the destruction of the horse, and of the mule, and of the camel, and of the ass, and of all the beasts, that shall be in those tents, shall be like this destruction.
14:15. And, like the ruin of the horse, and the mule, and the camel, and the donkey, and all the beasts of burden, which will have been in those encampments, so will be this ruination.
14:15. And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:15: So shall be the plague of the horse, and the mule - There shall be plagues on the substance of the enemies of the Church, as there were on the cattle and goods of the Egyptians.
Albert Barnes: Notes on the Bible - 1834
14:15: And so shall be the plague of the Lord ... - Dionysius: "So, when God sendeth the plague, all the irrational animals of antichrist and his satellites shall perish as the aforesaid men, who used them, perished. For, for the sins of men, God, to their greater confusion, sometimes slays their beasts, sometimes also for their loving correction." "The imagery is from the Mosaic law of the ban. If a whole city became guilty of idolatry, not the inhabitants only, but the beasts were to be destroyed Deu 13:15, so that here, in miniature, should be repeated the relation of the irrational to the rational part of the creation, according to which, for the sins of men, 'the creature is,' against its will, 'made subject to vanity.' Analogous is it also, that on the offence of Achan Jos 7:24-25, beside him and his children, his oxen, asses and sheep were (stoned and) burned with him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: Zac 14:12
Geneva 1599
14:15 And so shall be the plague of the horse, of the mule, of the camel, and of the donkey, and of all the beasts that shall be in these tents, as this (p) plague.
(p) As the men would be destroyed, (Zech 14:12).
John Gill
14:15 And so shall be the plague of the horse, of the mule, of the camel, and of the ass,.... The flesh of the horse is said to be eaten, Rev_ 19:18,
and of all the beasts that shall be in these tents, as this plague, their beasts shall perish in like manner as themselves.
John Wesley
14:15 The horse - Those creatures which the enemy in the wars made use of, shall by the hand of God be suddenly and strangely destroyed.
Robert Jamieson, A. R. Fausset and David Brown
14:15 The plague shall affect the very beasts belonging to the foe. A typical foretaste of all this befell Antiochus Epiphanes and his host at Jerusalem (I Maccabees 13:49; II Maccabees 9:5).
14:1614:16: Եւ եղիցին որ միանգամ մնասցեն յամենայն ազգաց եկելոցն ՚ի վերայ Երուսաղեմի, ելանիցեն ամ յամէ երկի՛ր պագանել Թագաւորին Տեառն Աստուծոյ ամենակալի, եւ առնել զտօն տաղաւարահարացն[10892]։ [10892] Ոմանք. Ես եղիցի որ միանգամ մնայցեն։
16 Բոլոր նրանք, ովքեր մնացած կը լինեն Երուսաղէմի դէմ պատերազմած ազգերից, ամէն տարի պիտի գան երկրպագելու թագաւորին՝ Զօրութիւնների Տիրոջը, պիտի գան Տաղաւարահարաց տօնը տօնելու:
16 Երուսաղէմի վրայ եկած բոլոր ազգերուն մնացորդները Ամէն տարի Թագաւորին, զօրքերու Տէրոջը, երկրպագութիւն ընելու Եւ տաղաւարահարներու տօնը կատարելու պիտի գան։
Եւ եղիցի որ միանգամ մնասցեն յամենայն ազգաց եկելոցն ի վերայ Երուսաղեմի, ելանիցեն ամ յամէ երկիր պագանել Թագաւորին Տեառն [179]Աստուծոյ ամենակալի``, եւ առնել զտօն տաղաւարահարացն:

14:16: Եւ եղիցին որ միանգամ մնասցեն յամենայն ազգաց եկելոցն ՚ի վերայ Երուսաղեմի, ելանիցեն ամ յամէ երկի՛ր պագանել Թագաւորին Տեառն Աստուծոյ ամենակալի, եւ առնել զտօն տաղաւարահարացն[10892]։
[10892] Ոմանք. Ես եղիցի որ միանգամ մնայցեն։
16 Բոլոր նրանք, ովքեր մնացած կը լինեն Երուսաղէմի դէմ պատերազմած ազգերից, ամէն տարի պիտի գան երկրպագելու թագաւորին՝ Զօրութիւնների Տիրոջը, պիտի գան Տաղաւարահարաց տօնը տօնելու:
16 Երուսաղէմի վրայ եկած բոլոր ազգերուն մնացորդները Ամէն տարի Թագաւորին, զօրքերու Տէրոջը, երկրպագութիւն ընելու Եւ տաղաւարահարներու տօնը կատարելու պիտի գան։
zohrab-1805▾ eastern-1994▾ western am▾
14:1614:16 Затем все остальные из всех народов, приходивших против Иерусалима, будут приходить из года в год для поклонения Царю, Господу Саваофу, и для празднования праздника кущей.
14:16 καὶ και and; even ἔσται ειμι be ὅσοι οσος as much as; as many as ἐὰν εαν and if; unless καταλειφθῶσιν καταλειπω leave behind; remain ἐκ εκ from; out of πάντων πας all; every τῶν ο the ἐθνῶν εθνος nation; caste τῶν ο the ἐλθόντων ερχομαι come; go ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἀναβήσονται αναβαινω step up; ascend κατ᾿ κατα down; by ἐνιαυτὸν ενιαυτος cycle; period τοῦ ο the προσκυνῆσαι προσκυνεω worship τῷ ο the βασιλεῖ βασιλευς monarch; king κυρίῳ κυριος lord; master παντοκράτορι παντοκρατωρ almighty καὶ και and; even τοῦ ο the ἑορτάζειν εορταζω keep the festival τὴν ο the ἑορτὴν εορτη festival; feast τῆς ο the σκηνοπηγίας σκηνοπηγια Booths
14:16 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כָּל־ kol- כֹּל whole הַ ha הַ the נֹּותָר֙ nnôṯˌār יתר remain מִ mi מִן from כָּל־ kkol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people הַ ha הַ the בָּאִ֖ים bbāʔˌîm בוא come עַל־ ʕal- עַל upon יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and עָל֞וּ ʕālˈû עלה ascend מִ mi מִן from דֵּ֧י ddˈê דַּי sufficiency שָׁנָ֣ה šānˈā שָׁנָה year בְ vᵊ בְּ in שָׁנָ֗ה šānˈā שָׁנָה year לְ lᵊ לְ to הִֽשְׁתַּחֲוֹת֙ hˈištaḥᵃwōṯ חוה bow down לְ lᵊ לְ to מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וְ wᵊ וְ and לָ lā לְ to חֹ֖ג ḥˌōḡ חגג jump אֶת־ ʔeṯ- אֵת [object marker] חַ֥ג ḥˌaḡ חַג festival הַ ha הַ the סֻּכֹּֽות׃ ssukkˈôṯ סֻכָּה cover of foliage
14:16. et omnes qui reliqui fuerint de universis gentibus quae venerint contra Hierusalem ascendent ab anno in annum ut adorent regem Dominum exercituum et celebrent festivitatem tabernaculorumAnd all they that shall be left of all nations that came against Jerusalem, shall go up from year to year, to adore the King, the Lord of hosts, and to keep the feast of tabernacles.
16. And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.
14:16. And all those who will be the remnant of all the Gentiles that came against Jerusalem, will go up, from year to year, to adore the King, the Lord of hosts, and to celebrate the feast of tabernacles.
14:16. And it shall come to pass, [that] every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.
And it shall come to pass, [that] every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles:

14:16 Затем все остальные из всех народов, приходивших против Иерусалима, будут приходить из года в год для поклонения Царю, Господу Саваофу, и для празднования праздника кущей.
14:16
καὶ και and; even
ἔσται ειμι be
ὅσοι οσος as much as; as many as
ἐὰν εαν and if; unless
καταλειφθῶσιν καταλειπω leave behind; remain
ἐκ εκ from; out of
πάντων πας all; every
τῶν ο the
ἐθνῶν εθνος nation; caste
τῶν ο the
ἐλθόντων ερχομαι come; go
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἀναβήσονται αναβαινω step up; ascend
κατ᾿ κατα down; by
ἐνιαυτὸν ενιαυτος cycle; period
τοῦ ο the
προσκυνῆσαι προσκυνεω worship
τῷ ο the
βασιλεῖ βασιλευς monarch; king
κυρίῳ κυριος lord; master
παντοκράτορι παντοκρατωρ almighty
καὶ και and; even
τοῦ ο the
ἑορτάζειν εορταζω keep the festival
τὴν ο the
ἑορτὴν εορτη festival; feast
τῆς ο the
σκηνοπηγίας σκηνοπηγια Booths
14:16
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֹּותָר֙ nnôṯˌār יתר remain
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
הַ ha הַ the
בָּאִ֖ים bbāʔˌîm בוא come
עַל־ ʕal- עַל upon
יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
עָל֞וּ ʕālˈû עלה ascend
מִ mi מִן from
דֵּ֧י ddˈê דַּי sufficiency
שָׁנָ֣ה šānˈā שָׁנָה year
בְ vᵊ בְּ in
שָׁנָ֗ה šānˈā שָׁנָה year
לְ lᵊ לְ to
הִֽשְׁתַּחֲוֹת֙ hˈištaḥᵃwōṯ חוה bow down
לְ lᵊ לְ to
מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
וְ wᵊ וְ and
לָ לְ to
חֹ֖ג ḥˌōḡ חגג jump
אֶת־ ʔeṯ- אֵת [object marker]
חַ֥ג ḥˌaḡ חַג festival
הַ ha הַ the
סֻּכֹּֽות׃ ssukkˈôṯ סֻכָּה cover of foliage
14:16. et omnes qui reliqui fuerint de universis gentibus quae venerint contra Hierusalem ascendent ab anno in annum ut adorent regem Dominum exercituum et celebrent festivitatem tabernaculorum
And all they that shall be left of all nations that came against Jerusalem, shall go up from year to year, to adore the King, the Lord of hosts, and to keep the feast of tabernacles.
14:16. And all those who will be the remnant of all the Gentiles that came against Jerusalem, will go up, from year to year, to adore the King, the Lord of hosts, and to celebrate the feast of tabernacles.
14:16. And it shall come to pass, [that] every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Но подобно тому, как после истребления непокорных Пастырю овец в Израиле сохраняется остаток, испытываемый потом и очищаемый для того, чтобы сделаться действительно народом Божиим; так оставшиеся от описанных бедствий и, очевидно, изменившие свои образ мыслей язычники из всех народов, сделаются поклонниками истинного Бога, Которого признают Царем и Господом. Ежегодно они будут приходить в Иерусалим на поклонение Ему и для празднования праздника Кущей; этот праздник имел особенное значение для Израиля, в качестве благодарственного воспоминания о том, как Господь чудесно питал и охранял народ Свой во время странствования в пустыне, после чего ввел его в землю, изобилующую всеми благами; этот же праздник имел значение и ежегодного благодарственного служения Богу по окончании жатвы, чему вполне соответствует в данном месте контекст речи.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles. 17 And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain. 18 And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles. 19 This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. 20 In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD's house shall be like the bowls before the altar. 21 Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts.
Three things are here foretold:--
I. That a gospel-way of worship being set up in the church there shall be a great resort to it and a general attendance upon it. Those that were left of the enemies of religion shall be so sensible of the mercy of God to them in their narrow escape that they shall apply themselves to the worship of the God of Israel, and pay their homage to him, v. 16. Those that were not consumed shall be converted, and this makes their deliverance a mercy indeed, a double mercy. It is a great change that the grace of God makes upon them; those that had come against Jerusalem, finding their attempts vain and fruitless, shall become as much her admirers as ever they had been her adversaries, and shall come to Jerusalem to worship there, and go in concurrence with those whom they had gone contrary to. Note, As some of Christ's foes shall be made his footstool, so others of them shall be made his friends; and, when the principle of enmity is slain in them, their former acts of hostility are pardoned to them, and their services are admitted and accepted, as though they had never fought against Jerusalem. They shall go up to worship at Jerusalem, because that was the place which God had chosen, and there the temple was, which was a type of Christ and his mediation. Converting grace sets us right, 1. In the object of our worship. They shall no longer worship the Molochs and Baals, the kings and lords, that the Gentiles worship, the creatures of their own imagination, but the King, the Lord of hosts, the everlasting King, the King of kings, the sovereign Lord of all. 2. In the ordinances of worship, those which God himself has appointed. Gospel-worship is here represented by the keeping of the feast of tabernacles, for the sake of those two great graces which were in a special manner acted and signified in that feast-contempt of the world, and joy in God, Neh. viii. 17. The life of a good Christian is a constant feast of tabernacles, and, in all acts of devotion, we must retire from the world and rejoice in the Lord, must worship as in that feast. 3. In the Mediator of our worship; we must go to Christ our temple with all our offerings, for in him only our spiritual sacrifices are acceptable to God, 1 Pet. ii. 5. If we rest in ourselves, we come short of pleasing God; we must go up to him, and mention his righteousness only. 4. In the time of it; we must be constant. They shall go up from year to year, at the times appointed for this solemn feast. Every day of a Christian's life is a day of the feast of tabernacles, and every Lord's day especially (that is the great day of the feast); and therefore every day we must worship the Lord of hosts and every Lord's day with a peculiar solemnity.
II. That those who neglect the duties of gospel-worship shall be reckoned with for their neglect. God will compel them to come and worship before him, by suspending his favours from those that keep not his ordinances: Upon them there shall be no rain, v. 17. Some understand it figuratively; the rain of heavenly doctrine shall be withheld, and of the heavenly grace, which should accompany that doctrine. God will command the clouds that they rain no rain upon them. Note, It is a righteous thing with God to withhold the blessings of grace from those that do not attend the means of grace, to deny the green pastures to those that attend not the shepherd's tents. Or we may take it literally: On them there shall be no rain, to make their ground fruitful. Note, The gifts of common providence are justly denied to those that neglect and despise instituted ordinances. Those that neglected to build the temple were punished with the want of rain (Hag. ii. 17), and so were those that neglected to attend there when it was built. If we be barren and unfruitful towards God, justly is the earth made so to us. Many are crossed, and go backward, in their affairs, and this is at the bottom of it--they do not keep close to the worship of God as they should; they go off from God, and then he walks contrary to them. If we omit or postpone the duties he expects from us, it is just with him to deny the favours we expect from him. But what shall be done to the defaulters of the land of Egypt, to whom the threatening of the want of rain is no threatening, for they have no rain at any time; they need none; they desire none; the river Nilus is to them instead of the clouds of heaven, waters their land, and makes it fruitful, so that what is a punishment to others is none to them? v. 18, 19. It is threatened that if the family of Egypt go not up, that have no rain, yet God will find out a way to meet with them, for there shall be, in effect, the same plague wherewith other nations are smitten for their neglect. God can, and often did, restrain the overflowing of the river, which was equivalent to the shutting up of the clouds; or if the river did its part, and rose as high as it used to do, God had other ways of bringing famine upon them, and destroying the fruits of their ground, as he did by several of the ten plagues of Egypt, so that this (that is, the same) shall be the punishment of Egypt that is the punishment of other nations who come not up to keep the feast of tabernacles. Note, Those who think themselves least indebted to, and depending on, the mercy of heaven, cannot therefore think themselves guarded against the justice of Heaven. It does not follow that those who can live without rain can therefore live without God; for not the heavens only, but all other creatures, are that to us that God makes them to be, and no more; nor can any man's way of living enable him to set light by the judgments of God. This shall be the punishment--margin, This shall be the sin of Egypt, and the sin of all nations, that come not up to keep the feast of tabernacles. The same word signifies both sin and the punishment of sin, so close and inseparable is the connexion between them (as Gen. iv. 7), and sin is often its own punishment. Note, Omissions are sins, and we must come into judgment for them; those contract guilt that go not up to worship at the times appointed, as they have opportunity; and it is a sin that is its own punishment, for those who forsake the duty forfeit the privilege of communion with God.
III. That those who perform the duties of gospel-worship shall have grace to adorn their profession by the duties of a gospel-conversation too. This is promised (v. 20, 21), and it is necessary to the completing of the beauty and happiness of the church. In general, all shall be holiness to the Lord.
1. The name and character of holiness shall not be so confined as formerly. Holiness to the Lord had been written only upon the high priest's forehead, but now it shall not be so appropriated. All Christians shall be living temples, and spiritual priests, dedicated to the honour of God and employed in his service.
2. Real holiness shall be more diffused than it had been, because there shall be more powerful means of sanctification, more excellent rules, more cogent arguments, and brighter patterns of holiness, and because there shall be a more plentiful effusion of the Spirit of holiness and sanctification, after Christ's ascension than ever before.
(1.) There shall be holiness introduced into common things; and those things shall be devoted to God that seemed very foreign. [1.] The furniture of their horses shall be consecrated to God. "Upon the bells of the horses shall be engraven Holiness to the Lord, or upon the bridles of the horses (so the margin) or the trappings. The horses used in war shall no longer be used against God and his people, as they have been, but for him and them. Even their wars shall be holy wars, their troopers serving under God's banner. Their great men, who ride in state with a pompous retinue, shall reckon it their greatest ornament to honour God with their honours. Holiness to the Lord shall be written on the harness of their chariot-horses, as great men have sometimes their coat of arms with their motto painted on their coaches; every gentleman shall take the high priest's motto for his, and glory in it, and make it a memento to himself not to do any thing unworthy of it. Travellers shall have it upon their bridles, with which they guide their horses, as those who desire always to be put in mind of it, by having it continually before them, and to guide themselves in all their motions by this rule. The bells of the horses, which are designed to quicken them in their journey and to give notice of their approach, shall have Holiness to the Lord upon them," to signify that this is that which we ought to be influenced by ourselves, and make profession of to others, wherever we go. [2.] The furniture of their houses too shall be consecrated to God, to be employed in his service. First, The furniture of the priests' houses, or apartments adjoining to the house of the Lord. The common drinking cups they used shall be like the bowls before the altar, that were used either to receive the blood of the sacrifices or to present the wine and oil in, which were for the drink-offerings. The vessels which they used for their own tables shall be used in such a religious manner, with such sobriety and temperance, such devotedness to the glory of God, and such a mixture of pious thoughts and expressions, that their meals shall look like sacrifices; they shall eat and drink, not to themselves, but to him that spreads their tables and fills their cups. And thus, in ministers' families especially, should common actions be done after a godly sort, however they are done in other families. Secondly, The furniture of other houses, those of the common people: "Every pot in Jerusalem and in Judah shall be holiness to the Lord. The pots in which they boil their meat, the cups out of which they drink their wine (Jer. xxxv. 5), in these God's good creatures shall never be abused to excess, nor that made the food and fuel of lust which should be oil to the wheels of obedience," as had formerly been, when all tables were full of vomit and filthiness, Isa. xxviii. 8. "What they eat and drink out of these shall nourish their bodies for the service of God; and out of these they shall give liberally for the relief of the poor;" then are they Holiness to the Lord, as the merchandise and the hire of the converted Tyrians are said to be (Isa. xxiii. 18); for both in our gettings and in our spendings we must have an eye to the will of God as our rule and the glory of God as our end. Thirdly, When there shall be such an abundance of real holiness people shall not be nice and curious about ceremonial holiness: "Those that sacrifice shall come and take of these common vessels, and seethe their sacrifices therein, making no distinction between them and the bowls before the altar." In gospel-times the true worshippers shall worship God in spirit and in truth, and neither in this mountain nor yet at Jerusalem, John iv. 21. One place shall be as acceptable to God as another (I will that men pray every where); and one vessel shall be as acceptable as another. Little regard shall be had to the circumstance, provided there be nothing indecent or disorderly, while the substance is religiously preserved and adhered to. Some think it intimates that there should be greater numbers of sacrifices offered than the vessels of the sanctuary would serve for; but, rather than any should be turned back or deferred, they shall make no difficulty at all of using common vessels, as the Levites in a case of necessity helped the priests to kill the sacrifices, 2 Chron. xxix. 34.
(2.) There shall be no unholiness introduced into their sacred things, to corrupt them: In that day there shall be no more the Canaanite in the house of the Lord of hosts. Some read it, There shall be no more the merchant, for so a Canaanite sometimes signifies; and they think it was fulfilled when Christ once and again drove the buyers and sellers out of the temple. Or though those that were Canaanites, strangers and foreigners, shall be brought into the house of the Lord, yet they shall cease to be Canaanites; they shall have nothing of the spirit or disposition of Canaanites in them. Or it intimates that though in gospel-times people should grow indifferent as to holy vessels, yet they should be very strict in church-discipline, and careful not to admit the profane to special ordinances, but to separate between the precious and the vile, between Israelites and Canaanites. Yet this will not have its full accomplishment short of the heavenly Jerusalem, that house of the Lord of hosts, into which no unclean thing shall enter; for at the end of time, and not before, Christ shall gather out of his kingdom every thing that offends, and the tares and wheat shall be perfectly and eternally separated.
Adam Clarke: Commentary on the Bible - 1831
14:16: Shall even go up from year to year - The Jews had three grand original festivals, which characterized different epochs in their history, viz.: -
1. The feast of the passover, in commemoration of their departure from Egypt.
2. The feast of pentecost, in commemoration of the giving of the law upon Mount Sinai.
3. The feast of tabernacles, in commemoration of their wandering forty years in the wilderness.
This last feast is very properly brought in here to point out the final restoration of the Jews, and their establishment in the light and liberty of the Gospel of Christ, after their long wandering in vice and error.
Albert Barnes: Notes on the Bible - 1834
14:16: Every one that is left of the nations - God so gives the repentance, even through His visitations, that, in proportion to the largeness of the rebellion and the visitation upon it, shall be the largeness of the conversion. "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles shall be fulfilled" Luk 21:24. And Paul, "Blindness in part is happened to Israel, until the fullness of the Gentiles shall be come in; and so all Israel shall be saved" Rom 11:25-26. Hitherto prophets had spoken of a "remnant" of Jacob, who should "return to the mighty God" Isa 10:21, and should be saved; now, upon this universal rebellion of the pagan. He foretells the conversion of a remnant of the pagan also.
Shall even go up from year to year to worship the King, the Lord of hosts - There is a harmony between the rebellion and the repentance. The converted shall go to worship God there, where they had striven to exterminate His worshipers. The prophet could only speak of the Gospel under the image of the law. "The Feast of Tabernacles" has its counterpart, not, like the Pascha or the Pentecost, in any single feast, but in the whole life of the Gospel. It was a thanksgiving for past deliverance; it was a picture of their pilgrim-life from the passage of the Red Sea, until the parting of the Jordan opened to them the entrance to their temporary rest in Canaan (see at greater length Hos 12:9, vol. i. p. 122). Jerome: "In that vast, wide, terrible wilderness, where was no village, house, town, cave, it made itself tents, wherein to sojourn with wives and children, avoiding by day the burning sun, by night damp and cold and hurt from dew; and it was 'a statute foRev_er in their generations; ye shall dwell in booths seven days; all, that are Israelites born, shall dwell in booths, that your generations may know, that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt' Lev 23:41-43."
Lap.: "Much more truly do Christians keep the feast of tabernacles, not once in the year only, but continually, unceasingly. This is, what Peter admonisheth, 'Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts' Pe1 2:11. And Paul often teacheth that we, like Abraham, are strangers on earth, but 'citizens' of heaven 'with the saints, and of the household of God' Eph 2:19. 'Faith,' he says, 'is the substance of things hoped for, the evidence of things not seen. By faith Abraham sojourned in the land of promise as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise; for he looked for a city which hath foundations, whose builder and maker is God' Heb 11:1, Heb 11:9-10." Jerome: "As long as we are in progress, in the course and militant, we dwell in tabernacles, striving with all our mind to pass from the tabernacles to the firm and lasting dwelling-place of the house of God. Whence, also holy David said, 'I am a stranger with Thee and a sojourner, as all my fathers were' Psa 39:12. So speaketh he, who is still in Egypt and yet placed in the world. But he who goeth forth out of Egypt, and entereth a desert from vices, holdeth his way and says in the Psalm, 'I will pass through to the place of the tabernacle of the Wonderful unto the house of God' (Psa 41:5, Vulgate). Whence, also he says elsewhere, 'How amiable are Thy dwellings. Thou Lord of hosts; my soul longeth, yea, even fainteth for the courts of the Lord' and a little after, 'Blessed are they who dwell in thy house, they shall be alway praising Thee' Psa 41:4. 'The voice of rejoicing and salvation is in the tabernacles of the righteous' Psa 118:15. 'One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord and to enquire in His temple' Psa 27:4.
Whoso dwelleth in such tabernacles, and hastes to go from the tabernacles to the court, and from the court to the house, and from the house to the temple of the Lord, ought to celebrate the feast of Tabernacles etc." It symbolizes how, (Dionysius), "in the New Testament, Christians, being delivered through Christ from the slavery to sin and satan, and sojourning in this vale of misery, by making progress in virtues go up to the home of the heavenly paradise, the door of glory being open by the merit of the Lord's Passion, and so the faithful of Christ celebrate the feast of tabernacles; and, after the destruction of antichrist, they will celebrate it the more devoutly, as there will then be among them a fuller fervor of faith."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: that every: Zac 8:20-23, Zac 9:7; Isa 60:6-9, Isa 66:18-21, Isa 66:23; Joe 2:32; Act 15:17; Rom 9:23, Rom 9:24, Rom 11:5, Rom 11:16, Rom 11:26; Rev 11:13, Rev 11:15-17
the King: Zac 14:17; Psa 24:7-10; Isa 6:5; Jer 46:18, Jer 48:15, Jer 51:57; Mal 1:14; Luk 19:38; Joh 1:49; Phi 2:9-11; Rev 19:16
and to: Zac 14:18, Zac 14:19; Lev 23:33-36, Lev 23:43; Num. 29:12-38; Deu 16:13-16, Deu 31:10-13; Ch2 7:8-10, Ch2 8:13; Ezr 3:4; Neh 8:14-18; Hos 12:9; Joh 7:2, Joh 7:37-39
Carl Friedrich Keil and Franz Delitzsch
14:16
Conversion of the heathen. - Zech 14:16. "And it will come to pass, that every remnant of all the nations which came against Jerusalem will go up year by year to worship the King Jehovah of hosts, and to keep the feast of tabernacles. Zech 14:17. And it will come to pass, that whoever of the families of the earth does not go up to Jerusalem to worship the King Jehovah of hosts, upon them there will be no rain. Zech 14:18. And if the family of Egypt go not up, and come not, then also not upon them; there will be (upon them) the plague with which Jehovah will plague all nations which do not go up to keep the feast of tabernacles. Zech 14:19. This will be the sin of Egypt, and the sin of all the nations, which do not go up to keep the feast of tabernacles." The heathen will not be all destroyed by the judgment; but a portion of them will be converted. This portion is called "the whole remnant of those who marched against Jerusalem" (בּוא על as in Zech 12:9). It will turn to the worship of the Lord. The construction in Zech 14:16 is anacolouthic: כּל־הנּותר, with its further definition, is placed at the head absolutely, whilst the predicate is attached in the form of an apodosis with ועלוּ. The entrance of the heathen into the kingdom of God is depicted under the figure of the festal journeys to the sanctuary of Jehovah, which had to be repeated year by year. Of the feasts which they will keep there every year (on מדּי, see Delitzsch on Is 66:23), the feast of tabernacles is mentioned, not because it occurred in the autumn, and the autumn was the best time for travelling (Theod. Mops., Theodoret, Grot., Ros.), or because it was the greatest feast of rejoicing kept by the Jews, or for any other outward reason, but simply on account of its internal significance, which we must not seek for, however, as Koehler does, in its agrarian importance as a feast of thanksgiving for the termination of the harvest, and of the gathering in of the fruit; but rather in its historical allusion as a feast of thanksgiving for the gracious protection of Israel in its wanderings through the desert, and its introduction into the promised land with its abundance of glorious blessings, whereby it foreshadowed the blessedness to be enjoyed in the kingdom of God (see my bibl. Archologie, i. p. 414ff.). This feast will be kept by the heathen who have come to believe in the living God, to thank the Lord for His grace, that He has brought them out of the wanderings of this life into the blessedness of His kingdom of peace. With this view of the significance of the feast of tabernacles, it is also possible to harmonize the punishment threatened in Zech 14:17 for neglecting to keep this feast, - namely, that the rain will not be (come) upon the families of the nations which absent themselves from this feast. For rain is an individualizing expression denoting the blessing of God generally, and is mentioned here with reference to the fact, that without rain the fruits of the land, on the enjoyment of which our happiness depends, will not flourish. The meaning of the threat is, therefore, that those families which do not come to worship the Lord, will be punished by Him with the withdrawal of the blessings of His grace. The Egyptians are mentioned again, by way of example, as those upon whom the punishment will fall. So far as the construction of this verse is concerned, ולע באה is added to strengthen תעלה and לא עליהם contains the apodosis to the conditional clause introduced with אם, to which יהיה הגּשׁם is easily supplied from Zech 14:17. The positive clause which follows is then appended as an asyndeton: It (the fact that the rain does not come) will be the plague, etc. The prophet mentions Egypt especially, not because of the fact in natural history, that this land owes its fertility not to the rain, but to the overflowing of the Nile, - a notion which has given rise to the most forced interpretations; but as the nation which showed the greatest hostility to Jehovah and His people in the olden time, and for the purpose of showing that this nation was also to attain to a full participation in the blessings of salvation bestowed upon Israel (cf. Is 19:19.). In Zech 14:19 this thought is rounded off by way of conclusion. זאת, this, namely the fact that no rain falls, will be the sin of Egypt, etc. חטּאת, the sin, including its consequences, or in its effects, as in Num 32:23, etc. Moreover, we must not infer from the way in which this is carried out in Zech 14:17-19, that at the time of the completion of the kingdom of God there will still be heathen, who will abstain from the worship of the true God; but the thought is simply this: there will then be no more room for heathenism within the sphere of the kingdom of God. To this there is appended the thought, in Zech 14:20, Zech 14:21, that everything unholy will then be removed from that kingdom.
John Gill
14:16 And it shall come to pass,.... After the plague on man and beast is over:
that everyone that is left of all the nations which come against Jerusalem; these are the remnant, according to the election of grace, who will have been among the enemies of Christ and his people, but preserved when others will be destroyed; and they will not only be frightened at the general destruction, but will be truly converted, and give glory to the God of heaven, Rev_ 11:13, these
shall even go up from year to year to worship the King, the Lord of hosts; the King Messiah, as Aben Ezra and Abendana on the place observe; the same with the King overall the earth, Zech 14:9 who is Lord of hosts, of all the armies in heaven, that will have followed him, at this time, and is to be worshipped by angels and men; he is equal with God, the Creator of both, the Redeemer of men, and King of saints; and to worship him shall the above persons preserved and called go up to Jerusalem, the church of God, year by year, that is, constantly:
and to keep the feast of tabernacles; not literally, but spiritually; for, as all the Jewish feasts have been long since abolished, having had their accomplishment in Christ, not one of them will ever be revived in the latter day. This feast was originally kept in commemoration of the Israelites dwelling in tents in the wilderness, and was typical of Christ's incarnation, who was made flesh, and tabernacled among us; so that to keep this feast is no other than to believe in Christ as come in the flesh, and in the faith of this to attend to the Gospel feast of the word and ordinances; and whereas this feast was observed by drawing water with expressions of joy, this may respect the pouring forth of the Spirit in the last day, and that spiritual joy saints will then be filled with; to which may be added, that palm tree branches used to be carried in their hands at the time of that feast; and so the keeping of it now may denote the victory that will be obtained over the beast and his image, which palm tree branches are a token of; and this will issue in the personal reign of Christ, when the tabernacle of God shall be with men.
John Wesley
14:16 That is left - That escapes the stroke. To worship - By a ceremonial usage which shadowed out a better worship, the prophet foretells the constant zeal of the converted Gentiles to worship the Lord. The feast of tabernacles - One solemn festival is by a figure, put for all the days consecrated to God for holy worship.
Robert Jamieson, A. R. Fausset and David Brown
14:16 every one . . . left-- (Is 66:19, Is 66:23). God will conquer all the foes of the Church, Some He will destroy; others He will bring into willing subjection.
from year to year--literally, "from the sufficiency of a year in a year."
feast of tabernacles--The other two great yearly feasts, passover and pentecost, are not specified, because, their antitypes having come, the types are done away with. But the feast of tabernacles will be commemorative of the Jews' sojourn, not merely forty years in the wilderness, but for almost two thousand years of their dispersion. So it was kept on their return from the Babylonian dispersion (Neh 8:14-17). It was the feast on which Jesus made His triumphal entry into Jerusalem (Mt 21:8); a pledge of His return to His capital to reign (compare Lev 23:34, Lev 23:39-40, Lev 23:42; Rev_ 7:9; Rev_ 21:3). A feast of peculiar joy (Ps 118:15; Hos 12:9). The feast on which Jesus gave the invitation to the living waters of salvation ("Hosanna," save us now, was the cry, Mt 21:9; compare Ps 118:25-26) (Jn 7:2, Jn 7:37). To the Gentiles, too, it will be significant of perfected salvation after past wanderings in a moral wilderness, as it originally commemorated the ingathering of the harvest. The seedtime of tears shall then have issued in the harvest of joy [MOORE]. "All the nations" could not possibly in person go up to the feast, but they may do so by representatives.
14:1714:17: Եւ եղիցի որ միանգամ ո՛չ ելանիցեն յամենայն ազգաց երկրի յԵրուսաղէմ, երկի՛ր պագանել Թագաւորին Տեառն Աստուծոյ ամենակալի, եւ սոքա ՚ի նոսա յաւելցին[10893]։ [10893] Ոսկան յաւելու. Տեառն Աստուծոյ ամենակալի. ո՛չ եղիցի ՚ի վերայ նոցա անձրեւ.. եւ սոքա ՚ի նոսա։
17 Եւ եթէ լինի այնպէս, որ երկրի ազգերից որեւէ մէկը չգնայ Երուսաղէմ՝ երկրպագելու թագաւորին՝ Զօրութիւնների Տիրոջը, ապա նա եւս պիտի գնայ:
17 Երկրի ազգատոհմերէն ով որ Երուսաղէմ չելլէ Թագաւորին, զօրքերու Տէրոջը, երկրպագութիւն ընելու, Անոր վրայ պիտի չանձրեւէ։
Եւ եղիցի որ միանգամ ոչ ելանիցէ յամենայն ազգաց երկրի յԵրուսաղէմ, երկիր պագանել Թագաւորին Տեառն [180]Աստուծոյ ամենակալի``, ոչ եղիցի ի վերայ նոցա անձրեւ:

14:17: Եւ եղիցի որ միանգամ ո՛չ ելանիցեն յամենայն ազգաց երկրի յԵրուսաղէմ, երկի՛ր պագանել Թագաւորին Տեառն Աստուծոյ ամենակալի, եւ սոքա ՚ի նոսա յաւելցին[10893]։
[10893] Ոսկան յաւելու. Տեառն Աստուծոյ ամենակալի. ո՛չ եղիցի ՚ի վերայ նոցա անձրեւ.. եւ սոքա ՚ի նոսա։
17 Եւ եթէ լինի այնպէս, որ երկրի ազգերից որեւէ մէկը չգնայ Երուսաղէմ՝ երկրպագելու թագաւորին՝ Զօրութիւնների Տիրոջը, ապա նա եւս պիտի գնայ:
17 Երկրի ազգատոհմերէն ով որ Երուսաղէմ չելլէ Թագաւորին, զօրքերու Տէրոջը, երկրպագութիւն ընելու, Անոր վրայ պիտի չանձրեւէ։
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14:1714:17 И будет: если какое из племен земных не пойдет в Иерусалим для поклонения Царю, Господу Саваофу, то не будет дождя у них.
14:17 καὶ και and; even ἔσται ειμι be ὅσοι οσος as much as; as many as ἐὰν εαν and if; unless μὴ μη not ἀναβῶσιν αναβαινω step up; ascend ἐκ εκ from; out of πασῶν πας all; every τῶν ο the φυλῶν φυλη tribe τῆς ο the γῆς γη earth; land εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem τοῦ ο the προσκυνῆσαι προσκυνεω worship τῷ ο the βασιλεῖ βασιλευς monarch; king κυρίῳ κυριος lord; master παντοκράτορι παντοκρατωρ almighty καὶ και and; even οὗτοι ουτος this; he ἐκείνοις εκεινος that προστεθήσονται προστιθημι add; continue
14:17 וְ֠ wᵊ וְ and הָיָה hāyˌā היה be אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יַעֲלֶ֜ה yaʕᵃlˈeh עלה ascend מֵ mē מִן from אֵ֨ת ʔˌēṯ אֵת together with מִשְׁפְּחֹ֤ות mišpᵊḥˈôṯ מִשְׁפָּחָה clan הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth אֶל־ ʔel- אֶל to יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem לְ lᵊ לְ to הִֽשְׁתַּחֲוֹ֔ת hˈištaḥᵃwˈōṯ חוה bow down לְ lᵊ לְ to מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service וְ wᵊ וְ and לֹ֥א lˌō לֹא not עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon יִהְיֶ֥ה yihyˌeh היה be הַ ha הַ the גָּֽשֶׁם׃ ggˈāšem גֶּשֶׁם rain
14:17. et erit qui non ascenderit de familiis terrae ad Hierusalem ut adoret regem Dominum exercituum non erit super eos imberAnd it shall come to pass, that he that shall not go up of the families of the land to Jerusalem, to adore the King, the Lord of hosts, there shall be no rain upon them.
17. And it shall be, that whoso of the families of the earth goeth not up unto Jerusalem to worship the King, the LORD of hosts, upon them there shall be no rain.
14:17. And this shall be: whoever will not go up, from the families of the earth to Jerusalem, so as to adore the King, the Lord of hosts, there will be no showers upon them.
14:17. And it shall be, [that] whoso will not come up of [all] the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain.
And it shall be, [that] whoso will not come up of [all] the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain:

14:17 И будет: если какое из племен земных не пойдет в Иерусалим для поклонения Царю, Господу Саваофу, то не будет дождя у них.
14:17
καὶ και and; even
ἔσται ειμι be
ὅσοι οσος as much as; as many as
ἐὰν εαν and if; unless
μὴ μη not
ἀναβῶσιν αναβαινω step up; ascend
ἐκ εκ from; out of
πασῶν πας all; every
τῶν ο the
φυλῶν φυλη tribe
τῆς ο the
γῆς γη earth; land
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
τοῦ ο the
προσκυνῆσαι προσκυνεω worship
τῷ ο the
βασιλεῖ βασιλευς monarch; king
κυρίῳ κυριος lord; master
παντοκράτορι παντοκρατωρ almighty
καὶ και and; even
οὗτοι ουτος this; he
ἐκείνοις εκεινος that
προστεθήσονται προστιθημι add; continue
14:17
וְ֠ wᵊ וְ and
הָיָה hāyˌā היה be
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יַעֲלֶ֜ה yaʕᵃlˈeh עלה ascend
מֵ מִן from
אֵ֨ת ʔˌēṯ אֵת together with
מִשְׁפְּחֹ֤ות mišpᵊḥˈôṯ מִשְׁפָּחָה clan
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
אֶל־ ʔel- אֶל to
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
לְ lᵊ לְ to
הִֽשְׁתַּחֲוֹ֔ת hˈištaḥᵃwˈōṯ חוה bow down
לְ lᵊ לְ to
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
יִהְיֶ֥ה yihyˌeh היה be
הַ ha הַ the
גָּֽשֶׁם׃ ggˈāšem גֶּשֶׁם rain
14:17. et erit qui non ascenderit de familiis terrae ad Hierusalem ut adoret regem Dominum exercituum non erit super eos imber
And it shall come to pass, that he that shall not go up of the families of the land to Jerusalem, to adore the King, the Lord of hosts, there shall be no rain upon them.
14:17. And this shall be: whoever will not go up, from the families of the earth to Jerusalem, so as to adore the King, the Lord of hosts, there will be no showers upon them.
14:17. And it shall be, [that] whoso will not come up of [all] the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain.
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Adam Clarke: Commentary on the Bible - 1831
14:17: Upon them shall be no rain - Those who do not worship God shall not have his blessing; and those who do not attend Divine ordinances cannot have the graces and blessings which God usually dispenses by them. On such slothful, idle Christians, there shall be no rain!
Albert Barnes: Notes on the Bible - 1834
14:17: Whoso will not go up - Cyril: "To those who 'go not up,'" he threatens the same punishment as persecutors would endure. For enemies, and they who will not love, shall have the same lot. This is, I think, what Christ Himself said, 'Whoso is not with Me is against Me, and whoso gathereth not with Me scattereth' Luk 11:23."
Upon them there shall be no rain - Rain was the most essential of God's temporal gifts for the temporal well-being of His people. Moses marked out this, as his people were entering on the promised land, with recent memory of Egypt's independence of rain in Egypt itself, and that this gift depended on obedience. "The land, whither thou goest in to possess it, is not as the land of Egypt, whence, ye came out, where thou sowedst thy seed and wateredst it with thy foot, as a garden of herbs" Deu 11:10-11 : but a "land of hills and valleys, it drinketh water of the rain of heaven; a land which the Lord thy God careth for; the eyes of the Lord are always upon it, from the beginning of the year even unto the end of the year. And it shall be, if ye shall hearken diligently unto My commandments - I will give you the rain of your land in its season, the first rain and the latter rain, that thou mayest gather in thy corn and thy wine and thine oil. And I will send grass in thy fields for thy cattle, that thou mayest eat and be full."
But the threat on disobedience corresponded therewith. "Take heed to yourselves," Moses continues, "that your heart be not deceived, and ye turn aside and serve other gods - and the Lord's wrath be kindled against you, and He shut up the heaven, that there be no rain, and that the land yield not her fruit, and ye perish quickly from off the good land, which the Lord giveth you" Deut. 16-17; and, "Thy heaven, that is over thee, shall be brass, and the earth, that is under thee, shall be iron; the Lord shall make the rain of thy land powder and dust" Deu 28:23-24. Amos speaks of the withdrawal of rain as one of God's chastisements (Amo 4:7. See vol. i. p. 28): the distress in the time of Ahab is pictured in the history of the woman of Sarepta Kg1 17:9-16, and Ahab's directions to Obadiah Kg1 18:5. But it is also the symbol of spiritual blessings; both are united by Hosea Hos 6:3 and Joel Joe 2:23. as Joel and Amos also speak of spiritual blessings exclusively under the figure of temporal abundance Joe 3:18; Amo 9:13. In Isaiah it is simply a symbol, "Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, and let them bring forth salvation, and let righteousness spring up together" (Isa 45:8. See also Isa 5:6, both together Isa 30:23)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: that: Psa 2:8-12, Psa 110:5, Psa 110:6; Isa 45:23, Isa 60:12; Jer 10:25; Rom 14:10, Rom 14:11
all: Gen 10:32, Gen 12:3, Gen 28:14; Amo 3:2; Act 17:26, Act 17:27
even: Deu 11:17, Deu 28:23, Deu 28:24; Kg1 8:35, Kg1 17:1; Ch2 6:26, Ch2 7:13; Isa 5:6; Jer 14:4, Jer 14:22; Amo 4:7, Amo 4:8; Jam 5:17; Rev 11:6
John Gill
14:17 And it shall be, that whosoever will not come up,.... This, though it follows upon the former account, must be understood of times preceding the spiritual reign of Christ; for the rain of the Gospel will be upon all the earth in the latter day glory; and all nations will then serve and worship the King, the Lord of hosts, even those that remain after the general destruction of the antichristian states; besides, express mention is hereafter made of Egypt, which designs Rome, Rev_ 11:8 and the whole manifestly refers to the time of the witnesses prophesying in sackcloth, who had power to shut the heaven, that it rain not, Rev_ 11:6,
of all the families of the earth unto Jerusalem, to worship the King, the Lord of hosts: all of the antichristian party, that refuse to worship the Lord with his true church, according to his revealed will:
even upon them shall be no rain; not literally, but spiritually; and is to be understood either of the love and favour of God, comparable to rain in its original, it being owing to the will of God, and not to the merits of men, and therefore is distinguishing and sovereign; in its objects, persons very undeserving; in the manner of its communication, it tarries not for the will and works of men, and comes in great abundance; and in its effects, it softens, cools, refreshes, and makes fruitful; and not to have this is to be hated of God: or of the blessings of divine grace; these are from above like rain, depend on the will of God, are free gifts, and given in abundance, and make fruitful; the contrary to these is cursing: or of the Gospel, which is of God and from heaven, falls according to divine direction, and softens, refreshes, and revives; and not to have this is the sorest of judgments, Amos 8:11.
Robert Jamieson, A. R. Fausset and David Brown
14:17 no rain--including every calamity which usually follows in the East from want of rain, namely, scarcity of provisions, famine, pestilence, &c. Rain is the symbol also of God's favor (Hos 6:3). That there shall be unconverted men under the millennium appears from the outbreak of God and Magog at the end of it (Rev_ 20:7-9); but they, like Satan their master, shall be restrained during the thousand years. Note, too, from this verse that the Gentiles shall come up to Jerusalem, rather than the Jews go as missionaries to the Gentiles (Is 2:2; Mic 5:7). However, Is 66:19 may imply the converse.
14:1814:18: Եւ եթէ ազգն Եգիպտացւոց ո՛չ ելանիցէ եւ գայցէ, եւ ՚ի վերայ նոցա եղիցին հարուածքն, զոր հարցէ Տէր զամենայն ազգսն որ ոչ ելանիցեն առնել զտօն տաղաւարահարացն[10894]։ [10894] Ոմանք. Զամենայն ազգսն որ ելանիցեն։
18 Եթէ եգիպտացիների ազգատոհմը նոյնպէս չգնայ, ապա նրանց եւս հասնելու է այն նոյն հարուածը, որը պիտի հասնի բոլոր այն ազգերին, որոնք չեն գնայ Տաղաւարահարաց տօնը տօնելու:
18 Եթէ Եգիպտացիներու ազգատոհմը չելլէ ու չգայ(Որոնք անձրեւ չունին),Անոնց վրայ պիտի ըլլայ այն հարուածը, Որով Տէրը պիտի զարնէ այն ազգերը, Որոնք տաղաւարահարներու տօնը կատարելու չեն ելլեր։
Եւ եթէ ազգն Եգիպտացւոց ոչ ելանիցէ եւ գայցէ, [181]եւ ի վերայ նոցա եղիցին`` հարուածքն, զոր հարցէ Տէր զամենայն ազգսն որ ոչ ելանիցեն առնել զտօն տաղաւարահարացն:

14:18: Եւ եթէ ազգն Եգիպտացւոց ո՛չ ելանիցէ եւ գայցէ, եւ ՚ի վերայ նոցա եղիցին հարուածքն, զոր հարցէ Տէր զամենայն ազգսն որ ոչ ելանիցեն առնել զտօն տաղաւարահարացն[10894]։
[10894] Ոմանք. Զամենայն ազգսն որ ելանիցեն։
18 Եթէ եգիպտացիների ազգատոհմը նոյնպէս չգնայ, ապա նրանց եւս հասնելու է այն նոյն հարուածը, որը պիտի հասնի բոլոր այն ազգերին, որոնք չեն գնայ Տաղաւարահարաց տօնը տօնելու:
18 Եթէ Եգիպտացիներու ազգատոհմը չելլէ ու չգայ(Որոնք անձրեւ չունին),Անոնց վրայ պիտի ըլլայ այն հարուածը, Որով Տէրը պիտի զարնէ այն ազգերը, Որոնք տաղաւարահարներու տօնը կատարելու չեն ելլեր։
zohrab-1805▾ eastern-1994▾ western am▾
14:1814:18 И если племя Египетское не поднимется в путь и не придет [сюда], то и у него не будет {дождя} и постигнет его поражение, каким поразит Господь народы, не приходящие праздновать праздника кущей.
14:18 ἐὰν εαν and if; unless δὲ δε though; while φυλὴ φυλη tribe Αἰγύπτου αιγυπτος Aigyptos; Eyiptos μὴ μη not ἀναβῇ αναβαινω step up; ascend μηδὲ μηδε while not; nor ἔλθῃ ερχομαι come; go ἐκεῖ εκει there καὶ και and; even ἐπὶ επι in; on τούτοις ουτος this; he ἔσται ειμι be ἡ ο the πτῶσις πτωσις fall ἣν ος who; what πατάξει πατασσω pat; impact κύριος κυριος lord; master πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ὅσα οσος as much as; as many as ἐὰν εαν and if; unless μὴ μη not ἀναβῇ αναβαινω step up; ascend τοῦ ο the ἑορτάσαι εορταζω keep the festival τὴν ο the ἑορτὴν εορτη festival; feast τῆς ο the σκηνοπηγίας σκηνοπηγια Booths
14:18 וְ wᵊ וְ and אִם־ ʔim- אִם if מִשְׁפַּ֨חַת mišpˌaḥaṯ מִשְׁפַּחַת clan מִצְרַ֧יִם miṣrˈayim מִצְרַיִם Egypt לֹֽא־ lˈō- לֹא not תַעֲלֶ֛ה ṯaʕᵃlˈeh עלה ascend וְ wᵊ וְ and לֹ֥א lˌō לֹא not בָאָ֖ה vāʔˌā בוא come וְ wᵊ וְ and לֹ֣א lˈō לֹא not עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon תִּֽהְיֶ֣ה tˈihyˈeh היה be הַ ha הַ the מַּגֵּפָ֗ה mmaggēfˈā מַגֵּפָה blow אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִגֹּ֤ף yiggˈōf נגף hurt יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not יַֽעֲל֔וּ yˈaʕᵃlˈû עלה ascend לָ lā לְ to חֹ֖ג ḥˌōḡ חגג jump אֶת־ ʔeṯ- אֵת [object marker] חַ֥ג ḥˌaḡ חַג festival הַ ha הַ the סֻּכֹּֽות׃ ssukkˈôṯ סֻכָּה cover of foliage
14:18. quod si et familia Aegypti non ascenderit et non venerit nec super eos erit sed erit ruina qua percutiet Dominus omnes gentes quae non ascenderint ad celebrandam festivitatem tabernaculorumAnd if the family of Egypt go not up nor come: neither shall it be upon them, but there shall be destruction wherewith the Lord will strike all nations that will not go up to keep the feast of tabernacles.
18. And if the family of Egypt go not up, and come not, neither upon them; there shall be the plague, wherewith the LORD will smite the nations that go not up to keep the feast of tabernacles.
14:18. But if even the family of Egypt will go not up, nor approach, neither will it be upon them, but there will be ruin, by which the Lord will strike all the Gentiles, who will not go up to celebrate the feast of tabernacles.
14:18. And if the family of Egypt go not up, and come not, that [have] no [rain]; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles.
And if the family of Egypt go not up, and come not, that [have] no [rain]; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles:

14:18 И если племя Египетское не поднимется в путь и не придет [сюда], то и у него не будет {дождя} и постигнет его поражение, каким поразит Господь народы, не приходящие праздновать праздника кущей.
14:18
ἐὰν εαν and if; unless
δὲ δε though; while
φυλὴ φυλη tribe
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
μὴ μη not
ἀναβῇ αναβαινω step up; ascend
μηδὲ μηδε while not; nor
ἔλθῃ ερχομαι come; go
ἐκεῖ εκει there
καὶ και and; even
ἐπὶ επι in; on
τούτοις ουτος this; he
ἔσται ειμι be
ο the
πτῶσις πτωσις fall
ἣν ος who; what
πατάξει πατασσω pat; impact
κύριος κυριος lord; master
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
μὴ μη not
ἀναβῇ αναβαινω step up; ascend
τοῦ ο the
ἑορτάσαι εορταζω keep the festival
τὴν ο the
ἑορτὴν εορτη festival; feast
τῆς ο the
σκηνοπηγίας σκηνοπηγια Booths
14:18
וְ wᵊ וְ and
אִם־ ʔim- אִם if
מִשְׁפַּ֨חַת mišpˌaḥaṯ מִשְׁפַּחַת clan
מִצְרַ֧יִם miṣrˈayim מִצְרַיִם Egypt
לֹֽא־ lˈō- לֹא not
תַעֲלֶ֛ה ṯaʕᵃlˈeh עלה ascend
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
בָאָ֖ה vāʔˌā בוא come
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
תִּֽהְיֶ֣ה tˈihyˈeh היה be
הַ ha הַ the
מַּגֵּפָ֗ה mmaggēfˈā מַגֵּפָה blow
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִגֹּ֤ף yiggˈōf נגף hurt
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
יַֽעֲל֔וּ yˈaʕᵃlˈû עלה ascend
לָ לְ to
חֹ֖ג ḥˌōḡ חגג jump
אֶת־ ʔeṯ- אֵת [object marker]
חַ֥ג ḥˌaḡ חַג festival
הַ ha הַ the
סֻּכֹּֽות׃ ssukkˈôṯ סֻכָּה cover of foliage
14:18. quod si et familia Aegypti non ascenderit et non venerit nec super eos erit sed erit ruina qua percutiet Dominus omnes gentes quae non ascenderint ad celebrandam festivitatem tabernaculorum
And if the family of Egypt go not up nor come: neither shall it be upon them, but there shall be destruction wherewith the Lord will strike all nations that will not go up to keep the feast of tabernacles.
14:18. But if even the family of Egypt will go not up, nor approach, neither will it be upon them, but there will be ruin, by which the Lord will strike all the Gentiles, who will not go up to celebrate the feast of tabernacles.
14:18. And if the family of Egypt go not up, and come not, that [have] no [rain]; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles.
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Adam Clarke: Commentary on the Bible - 1831
14:18: If the family of Egypt - This may allude to those Jews who, flying from the persecution of Antiochus Epiphanes, settled in Egypt, and built a temple at Heliopolis, under the direction of Onias, son of the high priest. Josephus Antiq. lib. xiii., c. 6, and War, lib. vii., c. 36. If these do not rejoin their brethren, they shall have no rain, no interest in the favor of God.
Albert Barnes: Notes on the Bible - 1834
14:18: And if the family of Egypt go not up, and come not, that have no rain - Rather, "and there shall not be." It may be that the prophet chose this elliptical form, as well knowing that the symbol did not hold as to Egypt, which, however it ultimately depended on the equatorial rains which overfilled the lakes which supply the Nile, did not need that fine arrangement of the rains of Autumn and Spring which were essential to the fruitfulness of Palestine. The omission leaves room for the somewhat prosaic supply of Jonathan, "The Nile shall not ascend to them." More probably the words are left undefined with a purposed abruptness, "there shall not be upon them," namely, whatever they need: the omission of the symbol in these two verses might the more suggest, that it is a symbol only. Egypt, the ancient oppressor of Israel, is united with Judah as one, in the same worship of God, as Isaiah had said, "In that day shall Israel be the third with Egypt and with Assyria" Isa 19:24; and since it is united in the duty, so also in the punishment for despising it.
Osorius: "Let not Egypt be proud, that it is watered by the Nile, as if it needed no rain: that is, let no one be secure in this life. For though we stand by faith, yet may we fall. For although bedewed by the efflux of divine grace, and filled with its richness, yet if we give not thanks continually for such great gifts, God will count us as the rest, to whom such copious goodness never came. The safety of all then lies in this, that while we are in these tabernacles, we cherish the divine benefits, and unceasingly praise the Lord, who hath heaped such benefits upon us."
Cyril: "Under the one nation of the Egyptians, he understands those who are greatly deceived, and chose idolatry most unreasonably, to whom it will be a grave inevitable judgment, the pledge of destruction, that they despise the acceptable grace of salvation through Christ. For they are murderers of their own souls, if, when they could lay hold of eternal life and the divine gentleness, open to all who will choose it and put off the burden of sin, they die in their errors; the stain and pollution from transgression and error uncleansed, although the Divine Light illumined all around and called those in darkness to receive sight. Of each of these I would say, 'Better is an untimely birth than he; for he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness" Ecc 6:3-4. "Good had it been for them, if they had never been born" Mat 26:24, is the Saviour's word. That this is not said of the Egyptians only, but shall come true of all nations, who shall altogether be punished, if they are reckless of the salvation through Christ and honor not His festival, he will establish in these words;
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: that have no: Heb. upon whom there is not, Deu 11:10, Deu 11:11
Geneva 1599
14:18 And if the family of (q) Egypt shall not go up, and shall not come, that [have] no [rain]; there shall be the plague, with which the LORD will smite the nations that come not up to keep the feast of tabernacles.
(q) By the Egyptians, who were the greatest enemies to true religion, he means all the Gentiles.
John Gill
14:18 And if the family of Egypt go not up, and come not,.... To Jerusalem, the church of God; do not go thither to worship the Lord, attend his ordinances, and keep them in their purity; nor walk as becomes the people of God: by "the family of Egypt" are meant the Papists, so called for their tyranny, cruelty, and idolatry, Rev_ 11:8,
that have no rain; have not the pure word of God, and the ordinances thereof, only the traditions of men; yea, the doctrines of devils, and lies in hypocrisy: the allusion is to the land of Egypt, which was watered, not so much by rain as by the overflowing of the river Nile: or it may be rendered, "and upon them there shall be no rain" (w); or that which is equivalent to it. So the Targum paraphrases it,
"the Nile shall not ascend unto them.''
The sense is, as they are without the pure Gospel of Christ, they shall continue so, and be punished with, that sore judgment of a famine of hearing the word of the Lord.
There shall be the plague, wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles; they shall have the same plague of want of water, a famine; for it is a vulgar mistake that there is no rain in Egypt; it rains indeed but seldom, and only in some places, but it does rain. Monsieur Thevenot (x) says,
"it rains much at Alexandria, and Rosetta also; but at Cairo, which stands higher, it rains less; and yet (says he) I have seen it rain very hard every year, for two days together in the month of December.''
And Mr. Fuller (y) says that Sir William Paston, a patron of his, and a well accomplished traveller, was
"an eye witness of much and violent rain at Grand Cairo, but such as presaged a great mortality, which ensued, not long after.''
But it should be observed that this is only true of the lower part of Egypt, for in the upper parts it rains not, at least not very commonly: for Herodotus (z) reports that
"in the times of Psammenitus, the son of Amasis, king of Egypt, a very wonderful thing happened to the Egyptians; it rained at Thebes in Egypt, which it never had before, nor has ever since, as the Thebans say; for it never rains in the upper part of Egypt; but then it rained at Thebes in drops.''
Yet Mr. Norden (a), a late traveller in those parts, says he
"experienced at Meschie (a city in his travels to upper Egypt) a very violent rain, accompanied with thunder, for the space of a whole hour;''
though in the same place he says, at Feschna, and beyond, in the upper Egypt, the sky is always serene and clear. And in his travels from Cairo to Girge, capital of the upper Egypt, he relates, that at a certain place, as he went thither, they had little wind, and a great deal of rain (b). And in another place (c) he observes, at Menie (a place in upper Egypt) there was so thick a fog that we could perceive nothing at thirty paces distant: wherefore, since it does rain at times in some places, the same plague as before may be here meant; or want of provisions, as others, through a defect of rain; or the Nile not overflowing and watering the land, as Jarchi interprets it: but Kimchi gives another sense, and so Aben Ezra, which is, that instead of having no rain, which they need not and do not desire, they shall be smitten with the plague that the Lord will smite all the nations with that fight against Jerusalem, namely, their flesh shall consume away, &c. Zech 14:12.
(w) "super quos non est imber", Junius & Tremellius, Piscator, Drusius; "et non super illos, scil. erit imber", Burkius. (x) Travels, part 1. c. 72. p. 247. (y) Pisgah-Sight, B. 4. c. 5. p. 80. (z) Thalia, sive l. 3. c. 10. (a) Travels in Egypt and Nubia, vol. 1. p. 140. (b) Ib. vol. 2. p. 20. (c) Ib. p. 209.
Robert Jamieson, A. R. Fausset and David Brown
14:18 if . . . Egypt go not up--specified as Israel's ancient foe. If Egypt go not up, and so there be no rain on them (a judgment which Egypt would condemn, as depending on the Nile's overflow, not on rain), there shall be the plague . . . . Because the guilty are not affected by one judgment, let them not think to escape, for God has other judgments which shall plague them. MAURER translates, "If Egypt go not up, upon them also there shall be none" (no rain). Ps 105:32 mentions "rain" in Egypt. But it is not their main source of fertility.
14:1914:19: Նո՛յն եղիցի ՚ի մեղս Եգիպտացւոցն, եւ ՚ի մե՛ղս ամենայն ազգաց, որ ո՛չ ելանիցէ առնել զտօն տաղաւարահարացն[10895]։ [10895] Ոմանք. Որ ոչ ելանիցեն առնել։
19 Սա՛ պիտի լինի եգիպտացիների պատիժը եւ պարտքն այն բոլոր ազգերի, որոնք չեն գնայ Տաղաւարահարաց տօնը տօնելու:
19 Ասիկա պիտի ըլլայ Եգիպտոսի պատիժը Եւ տաղաւարահարներու տօնը կատարելու չելլող բոլոր ազգերուն պատիժը։
Նոյն եղիցի [182]ի մեղս Եգիպտացւոցն, եւ [183]ի մեղս ամենայն ազգաց, որ ոչ ելանիցեն առնել զտօն տաղաւարահարացն:

14:19: Նո՛յն եղիցի ՚ի մեղս Եգիպտացւոցն, եւ ՚ի մե՛ղս ամենայն ազգաց, որ ո՛չ ելանիցէ առնել զտօն տաղաւարահարացն[10895]։
[10895] Ոմանք. Որ ոչ ելանիցեն առնել։
19 Սա՛ պիտի լինի եգիպտացիների պատիժը եւ պարտքն այն բոլոր ազգերի, որոնք չեն գնայ Տաղաւարահարաց տօնը տօնելու:
19 Ասիկա պիտի ըլլայ Եգիպտոսի պատիժը Եւ տաղաւարահարներու տօնը կատարելու չելլող բոլոր ազգերուն պատիժը։
zohrab-1805▾ eastern-1994▾ western am▾
14:1914:19 Вот что будет за грех Египта и за грех всех народов, которые не придут праздновать праздника кущей!
14:19 αὕτη ουτος this; he ἔσται ειμι be ἡ ο the ἁμαρτία αμαρτια sin; fault Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἡ ο the ἁμαρτία αμαρτια sin; fault πάντων πας all; every τῶν ο the ἐθνῶν εθνος nation; caste ὅσα οσος as much as; as many as ἂν αν perhaps; ever μὴ μη not ἀναβῇ αναβαινω step up; ascend τοῦ ο the ἑορτάσαι εορταζω keep the festival τὴν ο the ἑορτὴν εορτη festival; feast τῆς ο the σκηνοπηγίας σκηνοπηγια Booths
14:19 זֹ֥את zˌōṯ זֹאת this תִּהְיֶ֖ה tihyˌeh היה be חַטַּ֣את ḥaṭṭˈaṯ חַטָּאת sin מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and חַטַּאת֙ ḥaṭṭaṯ חַטָּאת sin כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not יַֽעֲל֔וּ yˈaʕᵃlˈû עלה ascend לָ lā לְ to חֹ֖ג ḥˌōḡ חגג jump אֶת־ ʔeṯ- אֵת [object marker] חַ֥ג ḥˌaḡ חַג festival הַ ha הַ the סֻּכֹּֽות׃ ssukkˈôṯ סֻכָּה cover of foliage
14:19. hoc erit peccatum Aegypti et hoc peccatum omnium gentium quae non ascenderint ad celebrandam festivitatem tabernaculorumThis shall be the sin of Egypt, and this the sin of all nations, that will not go up to keep the feast of tabernacles.
19. This shall be the punishment of Egypt, and the punishment of all the nations that go not up to keep the feast of tabernacles.
14:19. This will be the sin of Egypt, and this will be the sin of all the Gentiles, who will not go up to celebrate the feast of tabernacles.
14:19. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.
This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles:

14:19 Вот что будет за грех Египта и за грех всех народов, которые не придут праздновать праздника кущей!
14:19
αὕτη ουτος this; he
ἔσται ειμι be
ο the
ἁμαρτία αμαρτια sin; fault
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ο the
ἁμαρτία αμαρτια sin; fault
πάντων πας all; every
τῶν ο the
ἐθνῶν εθνος nation; caste
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
μὴ μη not
ἀναβῇ αναβαινω step up; ascend
τοῦ ο the
ἑορτάσαι εορταζω keep the festival
τὴν ο the
ἑορτὴν εορτη festival; feast
τῆς ο the
σκηνοπηγίας σκηνοπηγια Booths
14:19
זֹ֥את zˌōṯ זֹאת this
תִּהְיֶ֖ה tihyˌeh היה be
חַטַּ֣את ḥaṭṭˈaṯ חַטָּאת sin
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
חַטַּאת֙ ḥaṭṭaṯ חַטָּאת sin
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
יַֽעֲל֔וּ yˈaʕᵃlˈû עלה ascend
לָ לְ to
חֹ֖ג ḥˌōḡ חגג jump
אֶת־ ʔeṯ- אֵת [object marker]
חַ֥ג ḥˌaḡ חַג festival
הַ ha הַ the
סֻּכֹּֽות׃ ssukkˈôṯ סֻכָּה cover of foliage
14:19. hoc erit peccatum Aegypti et hoc peccatum omnium gentium quae non ascenderint ad celebrandam festivitatem tabernaculorum
This shall be the sin of Egypt, and this the sin of all nations, that will not go up to keep the feast of tabernacles.
14:19. This will be the sin of Egypt, and this will be the sin of all the Gentiles, who will not go up to celebrate the feast of tabernacles.
14:19. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:19: This shall be the punishment - of all nations that come not up - God will have his public worship established everywhere, and those who do not worship him shall lie under his curse.
Albert Barnes: Notes on the Bible - 1834
14:19: This shall be the sin of Egypt and the sin of all nations that come not up to keep the feast of tabernacles - For before the coming of the Saviour, good perhaps had been in part the excuse of the pagan, that they had been called by none. For no one had preached unto them. Wherefore the Saviour also, pointing out this in the Gospel parables, said, 'the laborers' Mat 20:7, called 'at the eleventh hour, said, No man hath hired us.' But when Christ cast His light upon us, 'bound the strong man' Mat 12:29, removed from his perverseness those subject to him, justified by faith those who came to Him, laid down His life for the life of all, they will find no sufficient excuse who admit not so Rev_erend a grace. It will be true of the pagan too, if Christ said of them, 'If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin' Joh 15:22."
The prophet says "sin," not punishment , for sin includes "the punishment," which is its due, and which it entails: it does not express the punishment, apart from the sin. It was "the sin" which comprised and involved all other sin, the refusal to worship God as He had Rev_ealed Himself, and to turn to Him. It was to say, "We will not have" Him "to reign over us" Luk 19:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: punishment: or, sin, Joh 3:19
John Gill
14:19 This shall be the punishment of Egypt,.... Or "sin" (d), as in the original text: rightly is the word rendered "punishment", as it is by the Targum:
and the punishment of all nations that come not up to keep the feast of tabernacles; which will be one and the same; they shall have no rain, or what answers to it; they shall all have a famine; or it will be different, Egypt shall be punished with a consumption of their flesh, and the other nations with want of rain: the former sense seems best.
(d) "peccatum", V. L.
Robert Jamieson, A. R. Fausset and David Brown
14:19 punishment--literally, "sin"; that is, "punishment for sin."
14:2014:20: Յաւուր յայնմիկ որ ՚ի սանձս ձիոյն՝ իցէ Սրբութիւն Տեառն։ Եւ եղիցին սանք ՚ի տան Տեառն՝ իբրեւ զտաշտս առաջի սեղանոյն։
20 Այն օրը նոյնիսկ ձիերի սանձերի վրայ գրուած պիտի լինի՝ “Սրբութիւն՝ նուիրուած Տիրոջը”: Տիրոջ տան կաթսաները պիտի լինեն ինչպէս զոհասեղանի առջեւի տաշտերը,
20 Այն օրը ձիերուն սանձի զարդերուն վրայ ՍՐԲՈՒԹԻՒՆ ՏԵԱՌՆ պիտի գրուի։Տէրոջը տանը կաթսաները Սեղանին առջեւի կոնքերուն պէս պիտի ըլլան։
Յաւուր յայնմիկ ի սանձս ձիոցն իցէ Սրբութիւն Տեառն: Եւ եղիցին սանք ի տան Տեառն` իբրեւ զտաշտս առաջի սեղանոյն:

14:20: Յաւուր յայնմիկ որ ՚ի սանձս ձիոյն՝ իցէ Սրբութիւն Տեառն։ Եւ եղիցին սանք ՚ի տան Տեառն՝ իբրեւ զտաշտս առաջի սեղանոյն։
20 Այն օրը նոյնիսկ ձիերի սանձերի վրայ գրուած պիտի լինի՝ “Սրբութիւն՝ նուիրուած Տիրոջը”: Տիրոջ տան կաթսաները պիտի լինեն ինչպէս զոհասեղանի առջեւի տաշտերը,
20 Այն օրը ձիերուն սանձի զարդերուն վրայ ՍՐԲՈՒԹԻՒՆ ՏԵԱՌՆ պիտի գրուի։Տէրոջը տանը կաթսաները Սեղանին առջեւի կոնքերուն պէս պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
14:2014:20 В то время даже на конских уборах будет {начертано}: >, и котлы в доме Господнем будут, как жертвенные чаши перед алтарем.
14:20 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἔσται ειμι be τὸ ο the ἐπὶ επι in; on τὸν ο the χαλινὸν χαλινος bridle τοῦ ο the ἵππου ιππος horse ἅγιον αγιος holy τῷ ο the κυρίῳ κυριος lord; master παντοκράτορι παντοκρατωρ almighty καὶ και and; even ἔσονται ειμι be οἱ ο the λέβητες λεβης the ἐν εν in τῷ ο the οἴκῳ οικος home; household κυρίου κυριος lord; master ὡς ως.1 as; how φιάλαι φιαλη bowl πρὸ προ before; ahead of προσώπου προσωπον face; ahead of τοῦ ο the θυσιαστηρίου θυσιαστηριον altar
14:20 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יִֽהְיֶה֙ yˈihyeh היה be עַל־ ʕal- עַל upon מְצִלֹּ֣ות mᵊṣillˈôṯ מְצִלָּה bell הַ ha הַ the סּ֔וּס ssˈûs סוּס horse קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be הַ ha הַ the סִּירֹות֙ ssîrôṯ סִיר pot בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as † הַ the מִּזְרָקִ֖ים mmizrāqˌîm מִזְרָק bowl לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
14:20. in die illo erit quod super frenum equi est sanctum Domino et erunt lebetes in domo Domini quasi fialae coram altariIn that day that which is upon the bridle of the horse shall be holy to the Lord: and the caldrons in the house of the Lord shall be as the phials before the altar.
20. In that day shall there be upon the bells of the horses, HOLY UNTO THE LORD; and the pots in the LORD’S house shall be like the bowls before the altar.
14:20. In that day, that which is on the bridle of the horse will be holy to the Lord. And even the cooking pots in the house of the Lord will be like holy vessels before the altar.
14:20. In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD’S house shall be like the bowls before the altar.
In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD' S house shall be like the bowls before the altar:

14:20 В то время даже на конских уборах будет {начертано}: <<Святыня Господу>>, и котлы в доме Господнем будут, как жертвенные чаши перед алтарем.
14:20
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἔσται ειμι be
τὸ ο the
ἐπὶ επι in; on
τὸν ο the
χαλινὸν χαλινος bridle
τοῦ ο the
ἵππου ιππος horse
ἅγιον αγιος holy
τῷ ο the
κυρίῳ κυριος lord; master
παντοκράτορι παντοκρατωρ almighty
καὶ και and; even
ἔσονται ειμι be
οἱ ο the
λέβητες λεβης the
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
κυρίου κυριος lord; master
ὡς ως.1 as; how
φιάλαι φιαλη bowl
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
14:20
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יִֽהְיֶה֙ yˈihyeh היה be
עַל־ ʕal- עַל upon
מְצִלֹּ֣ות mᵊṣillˈôṯ מְצִלָּה bell
הַ ha הַ the
סּ֔וּס ssˈûs סוּס horse
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
הַ ha הַ the
סִּירֹות֙ ssîrôṯ סִיר pot
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כַּ ka כְּ as
הַ the
מִּזְרָקִ֖ים mmizrāqˌîm מִזְרָק bowl
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
14:20. in die illo erit quod super frenum equi est sanctum Domino et erunt lebetes in domo Domini quasi fialae coram altari
In that day that which is upon the bridle of the horse shall be holy to the Lord: and the caldrons in the house of the Lord shall be as the phials before the altar.
14:20. In that day, that which is on the bridle of the horse will be holy to the Lord. And even the cooking pots in the house of the Lord will be like holy vessels before the altar.
14:20. In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD’S house shall be like the bowls before the altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21. В заключение, пророк кратко изображает то время, когда исчезнет различие между священным и не священным, когда наступит время всеобщего освящения и полное уничтожение всего нечистого. Тогда на таких предметах, как конские уборы, можно будет начертать то же, что на первосвященнической повязке: святыня Господу (Исх XXVIII:36). Котлы при доме Господнем, в которых варилось жертвенное мясо, будут не менее священны, чем жертвенные чаши пред алтарем; и не только храмовые сосуды, имевшие различное назначение и различную степень святости, не будут более различаемы, но и вообще вся домашняя утварь в Иерусалиме и во всей Иудее сделается священною, и ее позволительно будет употреблять при совершении священных обрядов. Таким образом, в ст. 20-21: изображается отмена левитского служения, которое все основано на различении между священным и не священным. Пророк Захария изображает здесь то время, когда точные предписания закона Моисеева о священном и не священном и о различных степенях святости, усвояемых предметам храмовой утвари, потеряют свое значение; когда наступит пора всеобщего освящения (Руж., Keil. 656-657). Вместе с тем, к дому Господа будет загражден доступ упорствующим в язычестве или верующим только на словах, а по существу не отличающимся от хананеев. По св. Кириллу, "не будет хананея, т. е. иноплеменника и идолослужителя" (с. 232); по Феодориту, "не будет тот, кто мыслит по-хананейски, живет в нечестии, поступает беззаконно" (с. 127). - Первую половину ст. 20: гл. XIV св. Ефрем Сирин кратко изъясняет так: "будет не война и раздражение, но святыня и мир" и сопоставляет это пророчество с Ис II:4: (с. 264, ср. Кир. 227) Этого понимания держатся и новейшие западные комментаторы. По выражению Велльгаузена, "кони - предмет досады для пророков" (цит. соч с. 203), но настанет время, когда они не будут более служить военным целям, а будут посвящаемы на служение Богу (Marti 455). - Некоторые из отцов исполнение пророчества Зах XIV:20а относят к определенному историческому факту из жизни Константина Великого. Григорий Турский, сообщая о судьбе гвоздей, найденных св. Еленою при кресте Спасителя, говорит относительно тех двух, которые были употреблены на устроение узды императорского коня: "небезызвестно, что о них предсказал Захария пророк, говоря: будет святынею Господнею то, что влагается в уста коня (Erit, quod in os equi ponitur. Sanctum Domini, - S. Georgii Florentii Gregorii Turoneusis episcopi opera omnia, ed. Migne, Patrol. 1. LXXI. Paris, 1849. Libri miraculorum, lib. I, cap. VI, col. 7:10; здесь же col. 7:10, g см. ссылку на других отцов). И по толкованию св. Кирилла, "ничего... нет несообразного, если... пророк Захария упоминает о достопамятном событии, и о боголюбивом, истинном и благочестивом царе, и о временах, посвященных любви ко Христу; ибо украшение царских коней гвоздем, взятым от честного Креста, на что другое может указывать нам, как не на величайшее и истинно достославнейшее благочестие властителей?" (с 228). Блаж. Иероним, наоборот, подобное истолкование пророчества, хотя и приписывает влиянию благочестивого чувства, но называет смешным, предоставляя "благоразумию читателя принять или не принять" его (с. 193, ср. Luth. 360).

Священник Д. Рождественский
Adam Clarke: Commentary on the Bible - 1831
14:20: Upon the bells of the horses - They appear, formerly, to have had bells on horses, camels, etc., as we have now, to amuse the animals, and encourage them in their work. In some very fine Asiatic paintings now before me, I see bells both on horses, mules, and camels; little bells tied to their legs, and larger ones about their necks, particularly in the representation of a caravan passing through the valley of serpents, in the island of Serendib, now Ceylon. The margin reads bridles.
Holiness Unto The Lord - As the Gospel is a holy system, preaching holiness and producing holiness in those who believe, so all without, as well as within, shall bear this impress; and even a man's labor shall be begun and continued, and ended in the Lord; yea, and the animals he uses, and the instruments he works with, shall be all consecrated to God through Christ.
The pots - "The meanest utensil in the house of God, Neh 10:29, shall be as the vessels of silver, and gold used in solemn sacrifice; they shall be like the bowls before the altar." - See Newcome.
Albert Barnes: Notes on the Bible - 1834
14:20: In that day there shall be upon the bells of the horses, Holiness unto the Lord - He does not say only, that they should be consecrated to God, as Isaiah says of Tyre, "Her merchandise and her hire shall be holiness to the Lord" Isa 23:18; he says that, "the bells of the horses," things simply secular, should bear the same inscription as the plate on the high priest's forehead. Perhaps the comparison was suggested by the bells on the high priest's dress ; not the lamina only on his forehead, but bells (not as his, which were part of his sacred dress), bells, altogether secular, should be inscribed with the self-same title, whereby he himself was dedicated to God.
Holiness to the Lord - He does not bring down what is sacred to a level with common things, but he uplifts ordinary things, that they too, should be sacred, as Paul says, "whether ye eat or drink or whatsoever ye do, do all to the glory of God" Co1 10:31.
And the pots of the Lord's house shall be like bowls before the altar - The pots are mentioned, together with other vessels of the Lord's house Eze 38:3; Kg1 7:45; Kg2 25:14; Ch2 4:11, Ch2 4:16; Jer 52:18-19, but not in regard to any sacred use. They were used, with other vessels, for dressing the victims Ch2 35:13 for the partakers of the sacrifices. These were to be sacred, like those made for the most sacred use of all, "the bowls for sprinkling," whence, that sacrificial blood was taken, which was to make the typical atonement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: shall there: Pro 21:3, Pro 21:4; Isa 23:18; Oba 1:17; Zep 2:11; Mal 1:11; Luk 11:41; Act 10:15; Act 10:28, Act 11:9, Act 15:9; Rom 14:17, Rom 14:18; Col 3:17, Col 3:22-24; Tit 1:15, Tit 1:16; Pe1 4:11
bells: or, bridles, Exo 28:33-35
HOLINESS: Exo 28:36, Exo 39:30; Lev 8:9; Psa 110:3; Co1 3:16, Co1 3:17; Pe1 2:5, Pe1 2:9; Rev 1:6; Rev 5:10, Rev 20:6
and the: Lev 6:28; Sa1 2:14; Eze 46:20-24
the bowls: Zac 9:15; Exo 25:29, Exo 37:16; Num 4:7, Num 4:14, Num 7:13, Num 7:19, Num 7:84, Num 7:85; Ch2 4:8 *marg.
Carl Friedrich Keil and Franz Delitzsch
14:20
Zech 14:20. "In that day there will stand upon the bells of the horses, Holy to Jehovah; and the pots in the house of Jehovah will be like the sacrificial bowls before the altar. Zech 14:21. And every pot in Jerusalem and Judah will be holy to Jehovah of hosts, and all who sacrifice will come and take of them, and boil therein; and there will be no Canaanite any more in the house of Jehovah of hosts in that day." The meaning of Zech 14:20 is not exhausted by the explanation given by Michaelis, Ewald, and others, that even the horses will then be consecrated to the Lord. The words קדשׁ ליהוה were engraven upon the gold plate on the tiara of the high priest, in the characters used in engravings upon a seal (Ex 28:36). If, then, these words are (i.e., are to stand) upon the bells of the horses, the meaning is, that the bells of the horses will resemble the head-dress of the high priest in holiness.
(Note: It follows from this passage, that it was an Israelitish custom to hang bells upon the horses and mules as ornaments, and probably also for other purposes, as with us. This custom was a very common one in antiquity (see the proofs which have been so diligently collected in Dougtaei Analecta sacr. p. 296ff.).)
This does not merely express the fact that the whole of the ceremonial law will be abolished, but also that the distinction between holy and profane will cease, inasmuch as even the most outward things, and things having no connection whatever with worship, will be as holy as those objects formerly were, which were dedicated to the service of Jehovah by a special consecration. In Zech 14:20 and Zech 14:21, the graduated distinction between the things which were more or less holy is brought prominently out. The pots in the sanctuary, which were used for boiling the sacrificial flesh, were regarded as much less holy than the sacrificial bowls in which the blood of the sacrificial animals was received, and out of which it was sprinkled or poured upon the altar. In the future these pots will be just as holy as the sacrificial bowls; and indeed not merely the boiling pots in the temple, but all the boiling pots in Jerusalem and Judah, which have hitherto been only clean and not holy, so that men will use them at pleasure for boiling the sacrificial flesh. In this priestly-levitical drapery the thought is expressed, that in the perfected kingdom of God not only will everything without exception be holy, but all will be equally holy. The distinction between holy and profane can only cease, however, when the sin and moral defilement which first evoked this distinction, and made it necessary that the things intended for the service of God should be set apart, and receive a special consecration, have been entirely removed and wiped away. To remove this distinction, to prepare the way for the cleansing away of sin, and to sanctify once more that which sin had desecrated, was the object of the sacred institutions appointed by God. To this end Israel was separated from the nations of the earth; and in order to train it up as a holy nation, and to secure the object described, a law was given to it, in which the distinction between holy and profane ran through all the relations of life. And this goal will be eventually reached by the people of God; and sin with all its consequences be cleansed away by the judgment. In the perfected kingdom of God there will be no more sinners, but only such as are righteous and holy. This is affirmed in the last clause: there will be no Canaanite any more in the house of Jehovah. The Canaanites are mentioned here, not as merchants, as in Zeph 1:11; Hos 12:8 (as Jonathan, Aquila, and others suppose), but as a people laden with sin, and under the curse (Gen 9:25; Lev 18:24.; Deut 7:2; Deut 9:4, etc.), which has been exterminated by the judgment. In this sense, as the expression לא עוד implies, the term Canaanite is used to denote the godless members of the covenant nation, who came to the temple with sacrifices, in outward self-righteousness. As עוד presupposes that there were Canaanites in the temple of Jehovah in the time of the prophet, the reference cannot be to actual Canaanites, because they were prohibited by the law from entering the temple, but only to Israelites, who were Canaanites in heart. Compare Is 1:10, where the princes of Judah are called princes of Sodom (Ezek 16:3; Ezek 44:9). The "house of Jehovah" is the temple, as in the preceding verse, and not the church of Jehovah, as in Zech 9:8, although at the time of the completion of the kingdom of God the distinction between Jerusalem and the temple will have ceased, and the whole of the holy city, yea, the whole of the kingdom of God, will be transformed by the Lord into a holy of holies (see Rev_ 21:22, Rev_ 21:27).
Thus does our prophecy close with a prospect of the completion of the kingdom of God in glory. All believing commentators are agreed that the final fulfilment of Zech 14:20 and Zech 14:21 lies before us in Rev_ 21:27 and Rev_ 22:15, and that even Zech 12:1-14 neither refers to the Chaldaean catastrophe nor to the Maccabaean wars, but to the Messianic times, however they may differ from one another in relation to the historical events which the prophecy foretels. Hofmann and Koehler, as well as Ebrard and Kliefoth, start with the assumption, that the prophecy in ch. 12-14 strikes in where the preceding one in ch. 9-11 terminates; that is to say, that it commences with the time when Israel was given up to the power of the fourth empire, on account of its rejection of the good shepherd, who appeared in Christ. Now since Hofmann and Koehler understand by Israel only the chosen people of the old covenant, or the Jewish nation, and by Jerusalem the capital of this nation in Palestine, they find this prophecy in Zech 12:1-14, that when Jehovah shall eventually bring to pass the punishment of the bad shepherd, i.e., of the imperial power, with its hostility to God, it will assemble together again in its members the nations of the earth, to make war upon the material Jerusalem and Israel, which has returned again from its dispersion in all the world into the possession of the holy land (Palestine), and will besiege the holy city; but it will there be smitten by Jehovah, and lose its power over Israel. At that time will Jehovah also bring the previous hardening of Israel to an end, open its eyes to its sin against the Saviour it has put to death, and effect its conversion. But they differ in opinion as to ch. 14. According to Koehler, this chapter refers to a future which is still in the distance - to a siege and conquest of Jerusalem which are to take place after Israel's conversion, through which the immediate personal appearance of Jehovah will be brought to pass, and all the effects by which that appearance is necessarily accompanied. According to Hofmann (Schriftbeweis, ii. p. 610ff.), Zech 14:1. refers to the same occurrence as Zech 12:2., with this simple difference, that in Zech 12:1-14 the prophet states what that day, in which the whole of the world of nations attacks Jerusalem, will do with the people of God, and in ch. 14 to what extremity it will be brought. Ebrard and Kliefoth, on the other hand, understand by Israel, with its capital Jerusalem, and the house of David (in Zechariah 12:1-13:6), rebellious Judaism after the rejection of the Messiah; and by Judah with its princes, Christendom. Hence the prophecy in this section announces what calamities will happen to Israel according to the flesh - that has become rebellious through rejecting the Messiah - from the first coming of Christ onwards, until its ultimate conversion after the fulness of the Gentiles has come in.
(Note: Kliefoth accordingly finds the siege of Jerusalem, predicted in Zech 12:2, fulfilled in the siege of that city by Titus. The besieging nations then drank the reeling-cup; for the subjection of Judah was the last act in the victory of the Roman empire over the Macedonian. Rome was then at the summit of its imperial greatness; and from that time forth it became reeling and weak. This weakening was indeed prepared and effected through the Christina church; but it was just the siege of Jerusalem which transferred the centre of the Christian church from Jerusalem to the Roman empire. The fulfilment of Zech 12:3 is to be found in the Crusades, the Oriental question, the Haute Finance, and the Emancipation of the Jews. Jerusalem has thus become a burden-stone for all nations, etc.)
The section Zech 13:7-9 (the smiting of the shepherd) does not refer to the crucifixion of Christ, because this did not lead to the consequences indicated in Zech 13:8, so far as the whole earth was concerned, but to the "cutting off of the Messiah" predicted in Dan 9:26, the great apostasy which forms the beginning of the end, according to Lk 17:25; Th2 2:3; Ti1 4:1, and Ti1 4:2 Time. Zech 3:1, and through which Christ in His church is, according to the description in Rev_ 13:17, so cut off from historical life, that it cannot be anything on earth. Lastly, ch. 14 treats of the end of the world and the general judgment.
Of these two views, we cannot look upon either as well founded. For, in the first place, the assumption common to the two, and with which they set out, is erroneous and untenable, - namely, that the prophecy in ch. 12ff. strikes in where the previous one in ch. 9-11 terminated, and therefore that ch. 12-14 is a direct continuation of ch. 9-11. This assumption is at variance not only with the relation in which the two prophecies stand to one another, as indicated by the correspondence in their headings, and as unfolded in Zech 12:1, Zech 12:2, but also with the essence of the prophecy, inasmuch as it is not a historical prediction of the future according to its successive development, but simply a spiritual intuition effected by inspiration, in which only the leading features of the form which the kingdom of God would hereafter assume are set forth, and that in figures drawn from the circumstances of the present and the past. Again, the two views can only be carried out by forcing the text. If the prophecy in Zech 12:1-14 started with the period when Israel came into power of the Roman empire after the rejection of the Messiah, it could not leap so abruptly to the last days, as Hofmann and Koehler assume, and commence with the description of a victorious conflict on the part of Israel against the nations of the world that were besieging Jerusalem, but would certainly first of all predict, if not the destruction of the Jewish nation by the Romans (which is merely indicated in ch. 11), at all events the gathering together of the Jews, who had been scattered by the Romans over all the world, into Palestine and Jerusalem, before an attack of the nations of the world upon Israel could possibly be spoken of. Moreover, even the difference between Hofmann and Koehler with regard to the relation between Zech 12:1-9 and Zech 14:1-5 shows that the transference of the whole to the last times cannot be reconciled with the words of these sections. The hypothesis of Koehler, that after the gathering together of Israel out of its dispersion, the nations of the world would make an attack upon Jerusalem in which they would be defeated, and that this conflict would for the first time bring Israel to the recognition of its guilt in putting Christ to death, is at variance with the whole of the prophecy and teaching of both the Old and New Testaments. For, according to these, Israel is not to be gathered together from its dispersion among the nations till it shall return with penitence to Jehovah, whom it has rejected. But Hofmann's statement as to the relation between the two sections is so brief and obscure, that it is more like a concealment than a clearing up of the difficulties which it contains. Lastly, when Hofmann correctly observes, that "by the Israel of the heading in Zech 12:1 we can only understand the people of God, in contradistinction to the world of nations, which is estranged from God," this cannot apply to the unbelieving Jews, who have been given into the power of the last empire on account of their rejection of Christ, or Israel according to the flesh, for that Israel is rejected by God. The people of God exists, since the rejection of Christ, only in Christendom, which has been formed out of believing Jews and believing Gentiles, or the church of the New Testament, the stem and kernel of which were that portion of Israel which believingly accepted the Messiah when He appeared, and into whose bosom the believing Gentile peoples were received. Ebrard and Kliefoth are therefore perfectly right in their rejection of the Jewish chiliasm of Hofmann and Koehler; but when they understand by the Israel of the heading belonging to ch. 12-14, which we find in Zech 12:1-9, only the unbelieving carnal Israel, and by that in ch. 14 the believing Israel which has been converted to Christ, and also introduce into Zech 12:1-9 an antithesis between Israel and Judah, and then understand by Jerusalem and the house of David in Zech 12:1-14 the hardened Jews, and by Judah, Christendom; and, on the other hand, by Jerusalem and Judah in ch. 14 the Christendom formed of believing Jews and believing Gentiles, - we have already shown at Zech 12:10 that these distinctions are arbitrarily forced upon the text.
Our prophecy treats in both parts - Zechariah 12:1-13:6 and ch. 13:7-14:21 - of Israel, the people of God, and indeed the people of the new covenant, which has grown out of the Israel that believed in Christ, and believers of the heathen nations incorporated into it, and refers not merely to the church of the new covenant in the last times, when all the old Israel will be liberated by the grace of God from the hardening inflicted upon it, and will be received again into the kingdom of God, and form a central point thereof (Vitringa, C. B. Mich., etc.), but to the whole development of the church of Christ from its first beginning till its completion at the second coming of the Lord, as Hengstenberg has in the main discovered and observed. As the Israel of the heading (Zech 12:1) denotes the people of God in contradistinction to the peoples of the world, the inhabitants of Jerusalem with the house of David, and Judah with its princes, as the representatives of Israel, are typical epithets applied to the representatives and members of the new covenant people, viz., the Christian church; and Jerusalem and Judah, as the inheritance of Israel, are types of the seats and territories of Christendom. The development of the new covenant nation, however, in conflict with the heathen world, and through the help of the Lord and His Spirit, until its glorious completion, is predicted in our oracle, not according to its successive historical course, but in such a manner that the first half announces how the church of the Lord victoriously defeats the attacks of the heathen world through the miraculous help of the Lord, and how in consequence of this victory it is increased by the fact that the hardened Israel comes more and more to the acknowledgment of its sin and to belief in the Messiah, whom it has put to death, and is incorporated into the church; whilst the second half, on the other hand, announces how, in consequence of the slaying of the Messiah, there falls upon the covenant nation a judgment through which two-thirds are exterminated, and the remainder is tested and refined by the Lord, so that, although many do indeed fall and perish in the conflicts with the nations of the world, the remnant is preserved, and in the last conflict will be miraculously delivered through the coming of the Lord, who will come with His saints to complete His kingdom in glory by the destruction of the enemies of His kingdom, and by the transformation and renewal of the earth. As the believing penitential look at the pierced One (Zech 12:10) will not take place for the first time at the ultimate conversion of Israel at the end of the days, but began on the day of Golgotha, and continues through all the centuries of the Christian church, so did the siege of Jerusalem by all nations (Zech 12:1-9), i.e., the attack of the heathen nations upon the church of God, commence even in the days of the apostles (cf. Acts 4:25.), and continues through the whole history of the Christina church to the last great conflict which will immediately precede the return of our Lord to judgment. And again, just as the dispersion of the flock after the slaying of the shepherd commenced at the arrest and death of Christ, and the bringing back of the hand of the Lord upon the small ones at the resurrection of Christ, so have they both been repeated in every age of the Christian church, inasmuch as with every fresh and powerful exaltation of antichristian heathenism above the church of Christ, those who are weak in faith flee and are scattered; but as soon as the Lord shows Himself alive in His church again, they let Him gather them together once more. And this will continue, according to the word of the Lord in Mt 24:10., till the end of the days, when Satan will go out to deceive the nations in the four quarters of the earth, and to gather together Gog and Magog to battle against the camp of the saints and the holy city; whereupon the Lord from heaven will destroy the enemy, and perfect His kingdom in the heavenly Jerusalem (Rev).
So far as the relation between Zech 12:2-9 and Zech 14:1-5 is concerned, it is evident from the text of both these passages that they do not treat of two different attacks upon the church of God by the imperial power, occurring at different times; but that, whilst Zech 12:1-14 depicts the constantly repeated attack in the light of its successful overthrow, ch. 14 describes the hostile attack according to its partial success and final issue in the destruction of the powers that are hostile to God. This issue takes place, no doubt, only at the end of the course of this world, with the return of Christ to the last judgment; but the fact that Jerusalem is conquered and plundered, and the half of its population led away into captivity, proves indisputably that the siege of Jerusalem predicted in ch. 14 must not be restricted to the last attack of Antichrist upon the church of the Lord, but that all the hostile attacks of the heathen world upon the city of God are embraced in the one picture of a siege of Jerusalem. In the attack made upon Jerusalem by Gog and Magog, the city is not conquered and plundered, either according to Ezekiel 38 and 39, or according to Rev_ 20:7-9; but the enemy is destroyed by the immediate interposition of the Lord, without having got possession of the holy city. But to this ideal summary of the conflicts and victories of the nations of the world there is appended directly the picture of the final destruction of the ungodly power of the world, and the glorification of the kingdom of God; so that in Zechariah 14 (from vv. 6-21) there is predicted in Old Testament form the completion of the kingdom of God, which the Apostle John saw and described in Revelation in New Testament mode under the figure of the heavenly Jerusalem.
Geneva 1599
14:20 In that day there shall be upon the (r) bells of the horses, HOLINESS TO THE LORD; and the (s) pots in the LORD'S house shall be like the bowls before the altar.
(r) Signifying to whatever service they were put now (whether to labour, or to serve in war), they were now holy, because the Lord had sanctified them.
(s) The one as precious as the other, because they will be sanctified.
John Gill
14:20 In that day,.... After the destruction of antichrist and all the antichristian party, and a new state of things will take place, either the spiritual or personal reign of Christ:
shall there be upon the bells of the horses, HOLINESS TO THE LORD; as was upon the mitre of the high priest, Ex 28:36 to which there seems to be an allusion here: or, "upon the trappings of the horses" (e), as the Targum renders it; and this intends either the horses slain in war, whose bells or trappings should be devoted and applied to holy uses; or the horses that carried the people up to Jerusalem to worship there, or horses in common. The Septuagint and Vulgate Latin versions render it, "on the bridle of the horse shall be Holiness to the Lord"; that is, they should be devoted to his service, which sometimes were very richly adorned; yea, were of gold; as those described by Virgil (f); nay, they were adorned with precious stones, with pearls, emeralds, and jacinths, insomuch that the Romans were obliged to restrain this luxury by a law (g). The conceit of some of the fathers, that this refers to one of the nails in the cross of Christ, which Constantine put into his horse's bridle, is justly ridiculed and exploded by most commentators. It seems best to render the word as we do, "bells", as Kimchi and Jarchi interpret it; since it is used of cymbals made of brass, which were to make a sound to be heard, 1Chron 15:19 and of the same metal were the horses' bells made; though those which the mules at the funeral of Alexander had at each jaw were made of gold (h); as were those Aaron had at the hem of his robe. The use of these bells on horses, according to Gussetius (i), in the eastern countries, where they travelled through deserts, and had no beaten track, was to keep them together, and that they might be known where they were when parted; and of like use are they now to horses of burden or packhorses with us; though in common use they seem to serve to give horses a pleasure, and quicken them in their work: but the original of them seems to be for the training of horses for war, and therefore they hung bells to their bridles, to use them to a noise, and to try if they could bear a noise, and the tumult of war, so as not to throw their riders, or expose them to danger (k); hence one that has not been tried or trained up to anything is called by the Greeks one not used to the noise of a bell, by a metaphor taken from horses, that have never been tried by the sound of bells, whether they can bear the noise of war without fear (l): and so it may signify, that these, and all the apparatus of war, all kind of armour, should no more be made use of for such purposes, there being now universal peace in the kingdom of Christ; wherefore these, and the like, should be converted to sacred uses, just as swords, at the same time, shall be beaten into ploughshares, and spears into pruning hooks, for civil uses, Is 2:4 or, since Holiness to the Lord is said to be upon them, the sense may be, that holiness will be very general among all men; all professing people will be righteous; it will appear in all their actions, civil as well as religious; it will be as visible as the bells upon the horses, by their frequent going to the house of God; their constant attendance on public worship; their walking in the ways of the Lord, and their love to one another.
And the pots in the Lord's house shall be like the bowls before the altar; the "pots" in which they boiled the sacrifices shall be like "the bowls before the altar", which held the blood of the sacrifices to be sprinkled; either like them for number; they shall be many, like them, as the Targum paraphrases it; or for goodness, being made of the same metal: and the whole denotes the number, holiness, and excellency of the saints in the latter day, who will direct all their actions to the glory of God, whether in eating or drinking, or in whatever they do.
(e) "in phaleris", Tigurine version. (f) "Aurea pectoribus demissa monilia pendent, Tecti auro, fulvum mandunt sub dentibus aurum." Virgil. Aeneid. l. 7. "Fraenaque bina meus, quae nunc habet aurea Pallas." Aeneid. l. 3. (g) Vid. Salmuth in Pancirol. Rer. Memorab. par. 1. tit. 48. p. 231. (h) See Calmet's Dictionary, in the word "Bella". (i) Ebr. Comment. p. 715. (k) Scholiast. Aristophan. in Ranis, Act. 1. Sc. 2. p. 214. Salmuth in Pancirol. par. 2. tit. 9. De Campanis, p. 161. Hospinian. de Templis, l. 2. c. 26. p. 333. (l) Vid. Scapulae Lexic. in voce "et alios lexicograph".
John Wesley
14:20 Shall there be - Written as it were on every common thing. Holiness unto the Lord - Their persons shall bear the dedicating inscription of holiness to the Lord, and by their study of holiness they shall make good their motto. The pots - Which were used in the kitchens of the temple, and were not accounted so sacred as the utensils near the sacrifices, and altar. The bowls - Which received the blood of the sacrifices, were esteemed more holy; so shall thy holiness in these days exceed the holiness of those former days.
Robert Jamieson, A. R. Fausset and David Brown
14:20 shall there be upon the bells--namely, this inscription, "Holiness to the Lord," the same as was on the miter of the high priest (Ex 28:36). This implies that all things, even the most common, shall be sacred to Jehovah, and not merely the things which under the law had peculiar sanctity attached to them. The "bells" were metal plates hanging from the necks of horses and camels as ornaments, which tinkled (as the Hebrew root means) by striking against each other. Bells attached to horses are found represented on the walls of Sennacherib's palace at Koyunjik.
pots . . . like . . . bowls--the vessels used for boiling, for receiving ashes, &c., shall be as holy as the bowls used for catching the blood of the sacrificial victims (see on Zech 9:15; 1Kings 2:14). The priesthood of Christ will be explained more fully both by the Mosaic types and by the New Testament in that temple of which Ezekiel speaks. Then the Song of Solomon, now obscure, will be understood, for the marriage feast of the Lamb will be celebrated in heaven (Rev. 19:1-21), and on earth it will be a Solomonic period, peaceful, glorious, and nuptial. There will be no king but a prince; the sabbatic period of the judges will return, but not with the Old Testament, but New Testament glory (Is 1:26; Eze. 45:1-25) [ROOS].
14:2114:21: Եւ եղիցի ամենայն սան որ յԵրուսաղէմ եւ որ ՚ի Յուդայ՝ նուիրեալ Տեառն ամենակալի։ Եւ եկեսցեն ամենեքեան որ մատուցանիցեն պատարագ՝ առնուցո՛ւն ՚ի նոցանէ եւ եփեսցեն նոքօք. եւ ո՛չ եւս եղիցի Քանանացի ՚ի տան Տեառն ամենակալի յաւուր յայնմիկ[10896]։[10896] Ոմանք. Առնուցուն ՚ի նոցանէ եփեսցեն... եղիցի ՚ի տան Տեառն ամենակալի Քանա՛՛։
21 եւ Երուսաղէմում ու Յուդայի երկրում ամէն մի կաթսայ նուիրուած պիտի լինի Ամենակալ Տիրոջը: Բոլոր նրանք, ովքեր զոհ կը բերեն ընծայելու, պիտի վերցնեն այդ կաթսաներից՝ դրանց մէջ միսը եփելու համար. եւ այն օրը, Զօրութիւնների Տիրոջ տանը այլեւս չի լինի ոչ մի քանանացի:
21 Երուսաղէմի մէջ եւ Յուդայի մէջ ամէն կաթսայ Զօրքերու Տէրոջը սուրբ պիտի ըլլայ։Բոլոր զոհ ընողները պիտի գան, Անոնցմէ պիտի առնեն ու անոնց մէջ պիտի եփեն։Այն օրը անգամ մըն ալ զօրքերու Տէրոջը տանը մէջ Քանանացի պիտի չըլլայ։
Եւ եղիցի ամենայն սան որ յԵրուսաղէմ եւ որ ի Յուդա` նուիրեալ Տեառն ամենակալի. եւ եկեսցեն ամենեքեան որ մատուցանիցեն պատարագ` առնուցուն ի նոցանէ եւ եփեսցեն նոքօք. եւ ոչ եւս եղիցի Քանանացի ի տան Տեառն ամենակալի յաւուր յայնմիկ:

14:21: Եւ եղիցի ամենայն սան որ յԵրուսաղէմ եւ որ ՚ի Յուդայ՝ նուիրեալ Տեառն ամենակալի։ Եւ եկեսցեն ամենեքեան որ մատուցանիցեն պատարագ՝ առնուցո՛ւն ՚ի նոցանէ եւ եփեսցեն նոքօք. եւ ո՛չ եւս եղիցի Քանանացի ՚ի տան Տեառն ամենակալի յաւուր յայնմիկ[10896]։
[10896] Ոմանք. Առնուցուն ՚ի նոցանէ եփեսցեն... եղիցի ՚ի տան Տեառն ամենակալի Քանա՛՛։
21 եւ Երուսաղէմում ու Յուդայի երկրում ամէն մի կաթսայ նուիրուած պիտի լինի Ամենակալ Տիրոջը: Բոլոր նրանք, ովքեր զոհ կը բերեն ընծայելու, պիտի վերցնեն այդ կաթսաներից՝ դրանց մէջ միսը եփելու համար. եւ այն օրը, Զօրութիւնների Տիրոջ տանը այլեւս չի լինի ոչ մի քանանացի:
21 Երուսաղէմի մէջ եւ Յուդայի մէջ ամէն կաթսայ Զօրքերու Տէրոջը սուրբ պիտի ըլլայ։Բոլոր զոհ ընողները պիտի գան, Անոնցմէ պիտի առնեն ու անոնց մէջ պիտի եփեն։Այն օրը անգամ մըն ալ զօրքերու Տէրոջը տանը մէջ Քանանացի պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2114:21 И все котлы в Иерусалиме и Иудее будут святынею Господа Саваофа, и будут приходить все приносящие жертву и брать их и варить в них, и не будет более ни одного Хананея в доме Господа Саваофа в тот день.
14:21 καὶ και and; even ἔσται ειμι be πᾶς πας all; every λέβης λεβης in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐν εν in τῷ ο the Ιουδα ιουδα Iouda; Iutha ἅγιον αγιος holy τῷ ο the κυρίῳ κυριος lord; master παντοκράτορι παντοκρατωρ almighty καὶ και and; even ἥξουσιν ηκω here πάντες πας all; every οἱ ο the θυσιάζοντες θυσιαζω and; even λήμψονται λαμβανω take; get ἐξ εκ from; out of αὐτῶν αυτος he; him καὶ και and; even ἑψήσουσιν εψω in αὐτοῖς αυτος he; him καὶ και and; even οὐκ ου not ἔσται ειμι be Χαναναῖος χαναναιος Chananaios; Khananeos οὐκέτι ουκετι no longer ἐν εν in τῷ ο the οἴκῳ οικος home; household κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that
14:21 וְ֠ wᵊ וְ and הָיָה hāyˌā היה be כָּל־ kol- כֹּל whole סִ֨יר sˌîr סִיר pot בִּ bi בְּ in ירוּשָׁלִַ֜ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem וּ û וְ and בִֽ vˈi בְּ in יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah קֹ֚דֶשׁ ˈqōḏeš קֹדֶשׁ holiness לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וּ û וְ and בָ֨אוּ֙ vˈāʔû בוא come כָּל־ kol- כֹּל whole הַ ha הַ the זֹּ֣בְחִ֔ים zzˈōvᵊḥˈîm זבח slaughter וְ wᵊ וְ and לָקְח֥וּ lāqᵊḥˌû לקח take מֵהֶ֖ם mēhˌem מִן from וּ û וְ and בִשְּׁל֣וּ viššᵊlˈû בשׁל boil בָהֶ֑ם vāhˈem בְּ in וְ wᵊ וְ and לֹא־ lō- לֹא not יִהְיֶ֨ה yihyˌeh היה be כְנַעֲנִ֥י ḵᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite עֹ֛וד ʕˈôḏ עֹוד duration בְּ bᵊ בְּ in בֵית־ vêṯ- בַּיִת house יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the הֽוּא׃ hˈû הוּא he
14:21. et erit omnis lebes in Hierusalem et in Iuda sanctificatus Domino exercituum et venient omnes immolantes et sument ex eis et coquent in eis et non erit mercator ultra in domo Domini exercituum in die illoAnd every caldron in Jerusalem and Juda shall be sanctified to the Lord of hosts: and all that sacrifice shall come, and take of them, and shall seethe in them: and the merchant shall be no more in the house of the Lord of hosts in that day.
21. Yea, every pot in Jerusalem and in Judah shall be holy unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more a Canaanite in the house of the LORD of hosts.
14:21. And every cooking pot in Jerusalem and Judah will be sanctified to the Lord of hosts. And all those who make sacrifices will come and take from them, and will cook with them. And the merchant will no longer be in the house of the Lord of hosts, in that day.
14:21. Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts.
Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts:

14:21 И все котлы в Иерусалиме и Иудее будут святынею Господа Саваофа, и будут приходить все приносящие жертву и брать их и варить в них, и не будет более ни одного Хананея в доме Господа Саваофа в тот день.
14:21
καὶ και and; even
ἔσται ειμι be
πᾶς πας all; every
λέβης λεβης in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐν εν in
τῷ ο the
Ιουδα ιουδα Iouda; Iutha
ἅγιον αγιος holy
τῷ ο the
κυρίῳ κυριος lord; master
παντοκράτορι παντοκρατωρ almighty
καὶ και and; even
ἥξουσιν ηκω here
πάντες πας all; every
οἱ ο the
θυσιάζοντες θυσιαζω and; even
λήμψονται λαμβανω take; get
ἐξ εκ from; out of
αὐτῶν αυτος he; him
καὶ και and; even
ἑψήσουσιν εψω in
αὐτοῖς αυτος he; him
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
Χαναναῖος χαναναιος Chananaios; Khananeos
οὐκέτι ουκετι no longer
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
14:21
וְ֠ wᵊ וְ and
הָיָה hāyˌā היה be
כָּל־ kol- כֹּל whole
סִ֨יר sˌîr סִיר pot
בִּ bi בְּ in
ירוּשָׁלִַ֜ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
וּ û וְ and
בִֽ vˈi בְּ in
יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah
קֹ֚דֶשׁ ˈqōḏeš קֹדֶשׁ holiness
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
וּ û וְ and
בָ֨אוּ֙ vˈāʔû בוא come
כָּל־ kol- כֹּל whole
הַ ha הַ the
זֹּ֣בְחִ֔ים zzˈōvᵊḥˈîm זבח slaughter
וְ wᵊ וְ and
לָקְח֥וּ lāqᵊḥˌû לקח take
מֵהֶ֖ם mēhˌem מִן from
וּ û וְ and
בִשְּׁל֣וּ viššᵊlˈû בשׁל boil
בָהֶ֑ם vāhˈem בְּ in
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יִהְיֶ֨ה yihyˌeh היה be
כְנַעֲנִ֥י ḵᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
עֹ֛וד ʕˈôḏ עֹוד duration
בְּ bᵊ בְּ in
בֵית־ vêṯ- בַּיִת house
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
הֽוּא׃ hˈû הוּא he
14:21. et erit omnis lebes in Hierusalem et in Iuda sanctificatus Domino exercituum et venient omnes immolantes et sument ex eis et coquent in eis et non erit mercator ultra in domo Domini exercituum in die illo
And every caldron in Jerusalem and Juda shall be sanctified to the Lord of hosts: and all that sacrifice shall come, and take of them, and shall seethe in them: and the merchant shall be no more in the house of the Lord of hosts in that day.
14:21. And every cooking pot in Jerusalem and Judah will be sanctified to the Lord of hosts. And all those who make sacrifices will come and take from them, and will cook with them. And the merchant will no longer be in the house of the Lord of hosts, in that day.
14:21. Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:21: Yea, every pot in Jerusalem - "The utensils of the Jews shall be treated as holy, and the worshippers shall use them reverently. The idea of preparing food in them (they that - seethe therein) is taken from the custom of feasting after sacrifice. And no trafficker (see Eze 18:4) shall pollute the house of God, as was the custom when our blessed Lord cleansed the temple." - See Newcome. This is what is called the Canaanite in the house of God. The Canaanite is the merchant; and where such are tolerated in a place dedicated to Divine worship, that is not the house of the Lord of hosts. In churches and chapels, collections may be made for the simple purpose of supporting and extending the worship of Jehovah; but for no other purpose, especially on the Lord's day. Amen.
Albert Barnes: Notes on the Bible - 1834
14:21: And every pot in Jerusalem and in Judah shall be holiness to the Lord - Everything is to be advanced in holiness. All the common utensils everywhere in the people of God shall not only be holy, but "holiness," and capable of the same use as the vessels of the temple.
And there shall be no more the Canaanite in the house of the Lord of hosts - The actual Canaanite had long since ceased to be; the Gibeonites, the last remnant of them, had been absorbed among the people of God. But "all Israel" were not "of Israel." Isaiah had called its princes and people, "rulers of Sodom, people of Gomorrah" Isa 1:10. Ezekiel had said, "Thus saith the Lord God unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother a Hittite" Eze 16:3. Hosea used at least the term of two-fold meaning, "Canaan, in whose hands are the balances of deceit" Hos 12:7; and Zephaniah, "All the people of Canaan are destroyed" Zep 1:11. After the time of the Canon, Daniel is introduced saying, "O thou seed of Canaan and not of Judah" . Ezekiel had spoken of ungodly priests, not only as uncircumcised in heart (according to the language of Deuteronomy Deu 10:16; Deu 30:6), but uncircumcised in flesh also, altogether alien from the people of God Eze 44:7. The prophet then speaks, as Isaiah, "It shall be called the way of holiness; the unclean shall not pass over it" Isa 35:8, and Joel, "then shall Jerusalem be holy, and there shall no strangers pass through her any more" Joe 3:17 This shall have its full fulfillment in the time of the end. "There shall in no wise enter into it anything that defileth, neither" whatsoever "worketh abomination or a lie;" and, "without" are "dogs and sorcerers and whoremongers and murderers and idolaters, and whatsoever loveth and maketh a lie" Rev 21:27; Rev 22:15.
Cyril: "Although born of the blood of Israel, those of old eagerly imitated the alien Canaanites. But after that the Only-Begotten Word of God came among us, and, having justified by faith sealed with the Holy Spirit, those who came to His grace, our mind hath been steadfast, unshaken, fixed in piety. Nor will anyone persuade those who are sanctified, to honor any other god save Him who is, by nature and in truth, God, whom we have known in Christ. For in Himself He hath shown us the Father, saying, "He that hath seen Me hash seen the Father" Joh 14:9. Wherefore "in that" day, that is, at that time, he says, "there shall be no Canaanite," that is, alien and idolater, "in the house of the Lord Almighty?" Theodoret: "But may the Almighty God bring the saying true at this time also, that no Canaanite should be seen among us, but that all should live according to the Gospellaws. and await that blessed hope and the appearance of our great God and Saviour Jesus Christ, with whom be glory to the Father with the Holy Spirit, now and ever and to endless ages. Amen."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: every: Zac 7:6; Deu 12:7, Deu 12:12; Neh 8:10; Rom 14:6, Rom 14:7; Co1 10:31; Ti1 4:3-5
no more: Isa 4:3, Isa 35:8; Eze 44:9; Hos 12:7 *marg. Joe 3:17; Mat 21:12, Mat 21:13; Mar 11:15-17; Joh 2:15, Joh 2:16; Co1 6:9-11; Rev 18:11-15, Rev 21:27, Rev 22:15
in the: Eph 2:19-22; Ti1 3:15; Heb 3:6; Pe1 4:17; The predictions contained in this chapter seem to relate to events which gradually extend from the death of Christ to the glorious days of the millennium - the destruction of Jerusalem by the Romans, whose armies were composed of many nations, which was "the day of the Lord," in which he came "to destroy those who would not that he should reign over them," (Zac 14:1, Zac 14:2); the subversion of the Roman empire, after being the executioners of the Divine vengeance on the Jews, by God's stirring up the barbarous nations to invade them (Zac 14:3); the effusion of Divine knowledge from Jerusalem, by the promulgation of the Gospel (Zac 14:4-9); the rebuilding and replenishing of Jerusalem (Zac 14:10, Zac 14:11); the destruction of the nations who shall fight against her (Zac 14:12-15); the conversion of the remnant of those nations to the Lord (Zac 14:16-19); and the peace and purity of the universal church in the latter days (Zac 14:20, Zac 14:21).
Next: Malachi Chapter 1
Geneva 1599
14:21 Yea, every pot in Jerusalem and in Judah shall be holiness to the LORD of hosts: and all they that sacrifice shall come and take of them, and boil in them: and in that day there shall be no more the (t) Canaanite in the house of the LORD of hosts.
(t) But all will be pure and clean, and there will neither by hypocrites, nor any that will corrupt the true service of God.
John Gill
14:21 Yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts,.... Such will be the number of sacrifices and sacrificers, that the pots in the Lord's house will not be sufficient; wherefore every pot, in city or country, shall be sanctified and devoted to holy uses:
and all they that sacrifice shall come and take of them, and seethe therein; this denotes, as before, the general holiness of the professors of religion in those times; and that there will be no difference in the vessels of the Lord's house, or any distinction of Jew and Gentile; but they will be all spiritual worshippers, and offer up the spiritual sacrifices of prayer and praise to the Lord:
and in that day there shall be no more the Canaanite in the house of the Lord of hosts; the Targum paraphrases it,
"there shall be no more a merchant in the house of the sanctuary of the Lord;''
in the temple, where were buyers and sellers of sheep, oxen, and doves, for sacrifice, such as our Lord drove out; but now there shall be no more of them, all legal sacrifices being at an end. The word here used does signify a merchant, and is so rendered in Hos 12:7 and by some here (m); and the Jews (n) have a saying, that
"there are no Canaanites but merchants;''
or the word always so signifies, referring to the above places, and having quoted Job 41:6 but it is to be applied to another sort of merchants; to false teachers, that make merchandise of the souls of men; to all merit mongers and Papists; and particularly to the great merchant of all, the pope of Rome, and to all inferior merchants under him, who sell pardons, indulgences, &c. and are called the merchants of the earth, Rev_ 18:3 these are the Heathen that shall perish out of the land, and the sinners that shall be no more; antichrist shall no longer sit in the temple of God, showing himself to be God; nor will there be any, in the spiritual reign of Christ, that will buy Rome's merchandise any more. Moreover, a Canaanite may design an impure person, a hypocrite; and though there have been many such in the church of God in all ages, yet at this time there will be few or none, comparatively speaking; and in the personal reign of Christ there will be no wicked men at all: in the new heavens and new earth will dwell righteousness, or only righteous persons; all the wicked of the earth will be destroyed before this state takes place; only raised ones, the saints that partake of the first resurrection, will be there; they will be all holy and righteous persons; nothing shall enter into it that defiles or makes an abomination or a lie, only those that do the commandments of God; nor will there be any manner of sin or wickedness there: sin, like the Canaanites of old, continues in the saints as long as they are in the present state; and though it has not the dominion over them, yet is as grievous pricks and thorns unto them, and is left in them to prove them; but in this happy state there will be no more sin, no more this pricking brier and grieving thorn. That the word Canaanite is here to be taken in a figurative sense is certain; for, literally understood, there is no such person in the world now, nor has been for many hundreds of years, even an inhabitant of Canaan, or one so called.
(m) "mercator", V. L. Montanus, Vatablus, Grotius, Burkius. (n) T. Bab. Bava Bathra, fol. 75. 1.
John Wesley
14:21 Every pot - The utensils of private houses shall be all dedicated to God's service. That sacrifice - So the prophet expresses all religious affections, practice, and worship, which shall be as pleasing to God, as were the sacrifices of his people offered up with divine warrant and approbation. Seethe therein - That part of the sacrifice which pertaineth to the priests, and to the offerer to feast on. The Canaanite - Any of the accursed nation, or one who makes merchandise of religion. But all shall know that the Lord hath the greatest pleasure in upright, and sincere love and holiness.
Robert Jamieson, A. R. Fausset and David Brown
14:21 every pot--even in private houses, as in the temple, shall be deemed holy, so universal shall be the consecration of all things and persons to Jehovah.
take of them--as readily as they would take of the pots of the temple itself, whatever number they wanted for sacrifice.
no . . . Canaanite--no unclean or ungodly person (Is 35:8; Is 52:1; Joel 3:17). Compare as to the final state subsequent to the millennium, Rev_ 21:27; Rev_ 22:15. MAURER not so well translates "merchant" here, as in Prov 31:24. If a man would have the beginnings of heaven, it must be by absolute consecration of everything to God on earth. Let his life be a liturgy, a holy service of acted worship [MOORE].