Zechariah 3:7
Parallel Verses
English Standard Version
“Thus says the LORD of hosts: If you will walk in my ways and keep my charge, then you shall rule my house and have charge of my courts, and I will give you the right of access among those who are standing here.

King James Bible
Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.

American Standard Version
Thus saith Jehovah of hosts: If thou wilt walk in my ways, and if thou wilt keep my charge, then thou also shalt judge my house, and shalt also keep my courts, and I will give thee a place of access among these that stand by.

Douay-Rheims Bible
Thus saith the Lord of hosts: If thou wilt walk in my ways, and Beep my charge, thou also shalt judge my house, and shalt keep my courts, and I will give thee some of them that are now present here to walk with thee.

English Revised Version
Thus saith the LORD of hosts: If thou wilt walk in my ways, and if thou wilt keep my charge, then thou also shalt judge my house, and shalt also keep my courts, and I will give thee a place of access among these that stand by.

Webster's Bible Translation
Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.

Zechariah 3:7 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"Jehovah, I have heard Thy tidings, am alarmed. Jehovah, Thy work, in the midst of the years call it to life, in the midst of the years make it known; in wrath remember mercy." שׁמעך is the tidings (ἀκοή) of God; what the prophet has heard of God, i.e., the tidings of the judgment which God is about to inflict upon Judah through the Chaldaeans, and after that upon the Chaldaeans themselves. The prophet is alarmed at this. The word יראתי (I am alarmed) does not compel us to take what is heard as referring merely to the judgment to be inflicted upon Judah by the Chaldaeans. Even in the overthrow of the mighty Chaldaean, or of the empire of the world, the omnipotence of Jehovah is displayed in so terrible a manner, that this judgment not only inspires with joy at the destruction of the foe, but fills with alarm at the omnipotence of the Judge of the world. The prayer which follows, "Call Thy work to life," also refers to this twofold judgment which God revealed to the prophet in ch. 1 and 2. פּעלך, placed absolutely at the head for the sake of emphasis, points back to the work (pō‛al) which God was about to do (Habakkuk 1:5); but this work of God is not limited to the raising up of the Chaldaean nation, but includes the judgment which will fall upon the Chaldaean after he has offended (Habakkuk 1:11). This assumption is not at variance even with חיּיהוּ. For the opinion that חיּה never means to call a non-existent thing to life, but always signifies either to give life to an inorganic object (Job 33:4), or to keep a living thing alive, or (and this most frequently) to restore a dead thing to life, and that here the word must be taken in the sense of restoring to life, because in the description which follows Habakkuk looks back to Psalm 77 and the pō‛al depicted there, viz., the deliverance out of Egyptian bondage, is not correct. חיּה does not merely mean to restore to life and keep alive, but also to give life and call to life. In Job 33:4, where תּחיּני is parallel to עשׂתני, the reference is not to the impartation of life to an inorganic object, but to the giving of life in the sense of creating; and so also in Genesis 7:3 and Genesis 19:32, חיּה זרע means to call seed to life, or raise it up, i.e., to call a non-existent thing to life. Moreover, the resemblances in the theophany depicted in what follows to Psalm 77 do not require the assumption that Habakkuk is praying for the renewal of the former acts of God for the redemption of His people, but may be fully explained on the ground that the saving acts of God on behalf of His people are essentially the same in all ages, and that the prophets generally were accustomed to describe the divine revelations of the future under the form of imagery drawn from the acts of God in the past. There is special emphasis in the use of בּקרב שׁנים twice, and the fact that in both instances it stands at the head. It has been interpreted in very different ways; but there is an evident allusion to the divine answer in Habakkuk 2:3, that the oracle is for an appointed time, etc. "In the midst of the years," or within years, cannot of course mean by itself "within a certain number, or a small number, of years," or "within a brief space of time" (Ges., Ros., and Maurer); nevertheless this explanation is founded upon a correct idea of the meaning. When the prophet directs his eye to the still remote object of the oracle (ch. 2), the fulfilment of which was to be delayed, but yet assuredly to come at last (Habakkuk 2:3), the interval between the present time and the mō‛ēd appointed by God (Habakkuk 2:3) appears to him as a long series of years, at the end only of which the judgment is to come upon the oppressors of His people, namely the Chaldaeans. He therefore prays that the Lord will not delay too long the work which He designs to do, or cause it to come to life only at the end of the appointed interval, but will bring it to life within years, i.e., within the years, which would pass by if the fulfilment were delayed, before that mō‛ēd arrived.

Grammatically considered, qerebh shânı̄m cannot be the centre of the years of the world, the boundary-line between the Old and New Testament aeons, as Bengel supposes, who takes it at the same time, according to this explanation, as the starting-point for a chronological calculation of the whole course of the world. Moreover, it may also be justly argued, in opposition to this view and application of the words, that it cannot be presupposed that the prophets had so clear a consciousness as this, embracing all history by its calculus; and still less can be expect to find in a lyrical ode, which is the outpouring of the heart of the congregation, a revelation of what God Himself had not revealed to him according to Habakkuk 2:3. Nevertheless the view which lies at the foundation of this application of our passage, viz., that the work of God, for the manifestation of which the prophet is praying, falls in the centre of the years of the world, has this deep truth, that it exhibits the overthrow not only of the imperial power of Chaldaea, but that of the world-power generally, and the deliverance of the nation from its power, and forms the turning-point, with which the old aeon closes and the new epoch of the world commences, with the completion of which the whole of the earthly development of the universe will reach its close. The repetition of בּקרב שׁנים is expressive of the earnest longing with which the congregation of the Lord looks for the tribulation to end. The object to תּודיע, which is to be taken in an optative sense, answering to the imperative in the parallel clause, may easily be supplied from the previous clause. To the prayer for the shortening of the period of suffering there is appended, without the copula Vav, the further prayer, in wrath to remember mercy. The wrath (rōgez, like râgaz in Isaiah 28:21 and Proverbs 29:9) in which God is to remember mercy, namely for His people Israel, can only be wrath over Israel, not merely the wrath manifested in the chastisement of Judah through the Chaldaeans, but also the wrath displayed in the overthrow of the Chaldaeans. In the former case God would show mercy by softening the cruelty of the Chaldaeans; in the latter, by accelerating their overthrow, and putting a speedy end to their tyranny. This prayer is followed in Habakkuk 3:3-15 by a description of the work of God which is to be called to life, in which the prophet expresses confidence that his petition will be granted.

Zechariah 3:7 Parallel Commentaries

Treasury of Scripture Knowledge

if thou wilt keep.

Genesis 26:5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

Leviticus 8:35 Therefore shall you abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the LORD...

Leviticus 10:3 Then Moses said to Aaron, This is it that the LORD spoke, saying, I will be sanctified in them that come near me...

1 Kings 2:3 And keep the charge of the LORD your God, to walk in his ways, to keep his statutes, and his commandments, and his judgments...

1 Chronicles 23:32 And that they should keep the charge of the tabernacle of the congregation, and the charge of the holy place...

Ezekiel 44:8,15,16 And you have not kept the charge of my holy things: but you have set keepers of my charge in my sanctuary for yourselves...

Ezekiel 48:11 It shall be for the priests that are sanctified of the sons of Zadok; which have kept my charge...

1 Timothy 6:13,14 I give you charge in the sight of God, who vivifies all things, and before Christ Jesus...

2 Timothy 4:1,2 I charge you therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom...

charge. or, ordinance. judge.

Deuteronomy 17:8-13 If there arise a matter too hard for you in judgment, between blood and blood, between plea and plea, and between stroke and stroke...

1 Samuel 2:28-30 And did I choose him out of all the tribes of Israel to be my priest, to offer on my altar, to burn incense, to wear an ephod before me...

Jeremiah 15:19-21 Therefore thus said the LORD, If you return, then will I bring you again, and you shall stand before me...

Malachi 2:5-7 My covenant was with him of life and peace; and I gave them to him for the fear with which he feared me, and was afraid before my name...

Matthew 19:28 And Jesus said to them, Truly I say to you, That you which have followed me...

Luke 22:30 That you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

1 Corinthians 6:2,3 Do you not know that the saints shall judge the world? and if the world shall be judged by you...

Revelation 3:21 To him that overcomes will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

I will.

Zechariah 1:8-11 I saw by night, and behold a man riding on a red horse, and he stood among the myrtle trees that were in the bottom...

Zechariah 4:14 Then said he, These are the two anointed ones, that stand by the LORD of the whole earth.

Zechariah 6:5 And the angel answered and said to me, These are the four spirits of the heavens...

Luke 20:35,36 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry...

John 14:2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.

Hebrews 12:22,23 But you are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels...

Revelation 5:9-14 And they sung a new song, saying, You are worthy to take the book, and to open the seals thereof: for you were slain...

places. Heb. walks.

Revelation 3:4,5 You have a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy...

Cross References
Deuteronomy 17:9
And you shall come to the Levitical priests and to the judge who is in office in those days, and you shall consult them, and they shall declare to you the decision.

Deuteronomy 17:12
The man who acts presumptuously by not obeying the priest who stands to minister there before the LORD your God, or the judge, that man shall die. So you shall purge the evil from Israel.

1 Kings 3:14
And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days."

Isaiah 62:9
but those who garner it shall eat it and praise the LORD, and those who gather it shall drink it in the courts of my sanctuary."

Jeremiah 15:19
Therefore thus says the LORD: "If you return, I will restore you, and you shall stand before me. If you utter what is precious, and not what is worthless, you shall be as my mouth. They shall turn to you, but you shall not turn to them.

Ezekiel 44:15
"But the Levitical priests, the sons of Zadok, who kept the charge of my sanctuary when the people of Israel went astray from me, shall come near to me to minister to me. And they shall stand before me to offer me the fat and the blood, declares the Lord GOD.

Zechariah 3:6
And the angel of the LORD solemnly assured Joshua,

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