Zechariah 8:3
Parallel Verses
English Standard Version
Thus says the LORD: I have returned to Zion and will dwell in the midst of Jerusalem, and Jerusalem shall be called the faithful city, and the mountain of the LORD of hosts, the holy mountain.

King James Bible
Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.

American Standard Version
Thus saith Jehovah: I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called The city of truth; and the mountain of Jehovah of hosts, The holy mountain.

Douay-Rheims Bible
Thus saith the Lord of hosts: I am returned to Sion, and I will dwell in the midst of Jerusalem: and Jerusalem shall be called The city of truth, and the mountain of the Lord of hosts, The sanctified mountain.

English Revised Version
Thus saith the LORD: I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called The city of truth; and the mountain of the LORD of hosts The holy mountain.

Webster's Bible Translation
Thus saith the LORD; I have returned to Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.

Zechariah 8:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"For then will I turn to the nations a pure lip, that they may all call upon the name of Jehovah, to serve Him with one shoulder. Zephaniah 3:10. From beyond the rivers of Cush will they bring my worshippers, the daughter of my dispersed ones, as a meat-offering to me." By the explanatory kı̄ the promise is connected with the threat of judgment. The train of thought is this: the believers are to wait for the judgment, for it will bring them redemption. The first clause in Zephaniah 3:9 is explained in different ways. Many commentators understand by sâphâh bherūrâh the lip of God, which He will turn to the nations through His holy servants. According to this view, Luther has adopted the rendering: "Then will I cause the nations to be preached to otherwise, with friendly lips, that they may all call upon the name of the Lord." But this view, which has been defended by Cocceius, Mark, and Hofmann (Schriftbeweis, ii. 2, pp. 573-4), would only be admissible if bruur signified clear, evident, - a meaning which Hofmann assumes as the ground of his explanation: "A clear, easily intelligible, unmistakeable language does God turn to the nations, to call them all in the name of Jehovah, that they may serve Him as one man." But, apart from the inadmissible rendering of קרא בשׁם יי, this explanation is proved to be erroneous by the fact that bârūr does not mean clear, intelligible; that even in Job 33:3 it has not this meaning; but that it simply means pure, purified, sinless; and that sâphâh bherūrâh, the opposite of טמא שׂפתים in Isaiah 6:5, cannot be used at all of the lip or language of God, but simply of the lip of a man who is defiled by sin. Consequently הפך אל must be explained according to 1 Samuel 10:9, since the circumstance that we have הפך ל in this passage does not make any material difference in the meaning. The construction in both passages is a pregnant one. God turns to the nations a pure lip, by purifying their sinful lips, i.e., He converts them, that they may be able to call upon Him with pure lips. Lip does not stand for language, but is mentioned as the organ of speech, by which a man expresses the thoughts of his heart, so that purity of the lips involves or presupposes the purification of the heart. The lips are defiled by the names of the idols whom they have invoked (cf. Hosea 2:19; Psalm 16:4). The fruit of the purification is this, that henceforth they call upon the name of Jehovah, and serve Him. קרא בשׁם יי, when used of men, always signifies to call solemnly or heartily upon the name of Jehovah. To serve shekhem 'echâd, with one shoulder, is to serve together or with unanimity. The metaphor is taken from bearers who carry a burden with even shoulders; cf. Jeremiah 32:39.

As an example of the way in which they will serve the Lord, it is stated in Zephaniah 3:10 that they will offer the widely scattered members of the Israelitish church as a sacrifice to the Lord. Compare Isaiah 66:20, where this thought is applied to the heathen of all quarters of the globe; whereas Zephaniah, while fixing his eye upon that passage, has given it more briefly, and taken the expression "from beyond the rivers of Cush" from Isaiah 18:1, for the purpose of naming the remotest heathen nations instar omnium. The rivers of Cush are the Nile and the Astaboras, with their different tributaries. עתרי בּת פּוּצי is the accusative of the nearest object, and מנחתי that of the more remote. ‛Athâr does not mean fragrance (Ges., Ewald, Maurer), but worshipper, from ‛âthar, to pray, to entreat. The worshippers are more precisely defined by bath pūtsai, the daughter of my dispersed ones (pūts, part. pass.), i.e., the crowd or congregation consisting of the dispersed of the Lord, the members of the Israelitish congregation of God scattered about in all the world. They are presented to the Lord by the converted Gentiles as minchâh, a meat-offering, i.e., according to Isaiah 66:20, just as the children of Israel offered a meat-offering. In the symbolism of religious worship, the presentation of the meat-offering shadowed forth diligence in good works as the fruit of justification. The meaning is therefore the following: The most remote of the heathen nations will prove that they are worshippers of Jehovah, by bringing to Him the scattered members of His nation, or by converting them to the living God. We have here in Old Testament form the thought expressed by the Apostle Paul in Romans 11, namely, that the Gentiles have been made partakers of salvation, that they may incite to emulation the Israelites who have fallen away from the call of divine grace. The words of the prophet treat of the blessing which will accrue, from the entrance of the Gentiles into the kingdom of God, to the Israelites who have been rejected on account of their guilt, and refer not only to the missionary work of Christians among the Jews in the stricter sense of the term, but to everything that is done, both directly and indirectly, through the rise and spread of Christianity among the nations, for the conversion of the Jews to the Saviour whom they once despised. Their complete fulfilment, however, will only take place after the pleroma of the Gentiles has come in, when the πώρωσις, which in part has happened to Israel, shall be removed, and "all Israel" shall be saved (Romans 11:25-26). On the other hand, Mark, Hitzig, and others, have taken ‛ăthârai bath pūtsai as the subject, and understand it as referring to the heathen who have escaped the judgment by flying in all directions to their own homes, for example even to Cush, and who having become converted, offer to the Lord the gift that is His due. But, apart from the parallel passage in Isaiah 66:20, which alone is quite decisive, this view is proved to be untenable by bath pūtsai, daughter of my dispersed ones. The thought that Jehovah disperses the heathen, either at the judgment or through the judgment, is foreign to the whole of the Old Testament, as Hitzig himself appears to have felt, when he changed pūts, to disperse, into its very opposite - namely, to come home. The thought, on the other hand, that God will disperse His people Israel among all nations on account of their sins, and will hereafter gather them together again, is a truth expressed even in the song of Moses, and one which recurs in all the prophets, so that every hearer or reader of our prophet must think at once of the Israel scattered abroad in connection with the expression "my (i.e., Jehovah's) dispersed ones." The objection, that Judah is first spoken of in Zephaniah 3:11 (Hitzig), is thereby deprived of all its significance, even if this really were the case. But the objection is also incorrect, since the Judaeans have been already addressed in Zephaniah 3:8 in the expression חכּוּ לי.

Zechariah 8:3 Parallel Commentaries

Treasury of Scripture Knowledge

I am.

Zechariah 1:16 Therefore thus said the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, said the LORD of hosts...

Jeremiah 30:10,11 Therefore fear you not, O my servant Jacob, said the LORD; neither be dismayed, O Israel: for, see...

dwell.

Zechariah 2:10,11 Sing and rejoice, O daughter of Zion: for, see, I come, and I will dwell in the middle of you, said the LORD...

Isaiah 12:6 Cry out and shout, you inhabitant of Zion: for great is the Holy One of Israel in the middle of you.

Ezekiel 48:35 It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there.

Joel 3:17,21 So shall you know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy...

John 1:14 And the Word was made flesh, and dwelled among us, (and we beheld his glory...

John 14:23 Jesus answered and said to him, If a man love me, he will keep my words: and my Father will love him, and we will come to him...

2 Corinthians 6:16 And what agreement has the temple of God with idols? for you are the temple of the living God; as God has said, I will dwell in them...

Ephesians 2:21,22 In whom all the building fitly framed together grows to an holy temple in the Lord...

Colossians 2:9 For in him dwells all the fullness of the Godhead bodily.

Revelation 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them...

a city.

Zechariah 14:20,21 In that day shall there be on the bells of the horses, HOLINESS UNTO THE LORD...

Isaiah 1:21,26 How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers...

Isaiah 60:14 The sons also of them that afflicted you shall come bending to you...

Jeremiah 31:23 Thus said the LORD of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof...

Jeremiah 33:16 In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name with which she shall be called...

the mountains.

Isaiah 2:2,3 And it shall come to pass in the last days, that the mountain of the LORD's house shall be established in the top of the mountains...

the holy.

Isaiah 11:9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD...

Isaiah 65:25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat...

Isaiah 66:20 And they shall bring all your brothers for an offering to the LORD out of all nations on horses, and in chariots, and in litters...

Revelation 21:10,27 And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem...

Cross References
Psalm 48:1
A Song. A Psalm of the Sons of Korah. Great is the LORD and greatly to be praised in the city of our God! His holy mountain,

Isaiah 1:26
And I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called the city of righteousness, the faithful city."

Isaiah 8:18
Behold, I and the children whom the LORD has given me are signs and portents in Israel from the LORD of hosts, who dwells on Mount Zion.

Isaiah 32:16
Then justice will dwell in the wilderness, and righteousness abide in the fruitful field.

Jeremiah 26:18
"Micah of Moresheth prophesied in the days of Hezekiah king of Judah, and said to all the people of Judah: 'Thus says the LORD of hosts, "'Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height.'

Jeremiah 31:23
Thus says the LORD of hosts, the God of Israel: "Once more they shall use these words in the land of Judah and in its cities, when I restore their fortunes: "'The LORD bless you, O habitation of righteousness, O holy hill!'

Daniel 9:16
"O Lord, according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, your holy hill, because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a byword among all who are around us.

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