English Standard Version
Then he cried to me, “Behold, those who go toward the north country have set my Spirit at rest in the north country.”
King James Bible
Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.
American Standard Version
Then cried he to me, and spake unto me, saying, Behold, they that go toward the north country have quieted my spirit in the north country.
And he called me, and spoke to me, saying: Behold they that go forth into the land of the north, have quieted my spirit in the land of the north.
English Revised Version
Then cried he upon me, and spake unto me, saying, Behold, they that go toward the north country have quieted my spirit in the north country.
Webster's Bible Translation
Then he cried upon me, and spoke to me, saying, Behold, these that go towards the north country have quieted my spirit in the north country.
Zechariah 6:8 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Call to conversion. - Zephaniah 2:1. "Gather yourselves together, and gather together, O nation that dost not grow pale. Zephaniah 2:2. Before the decree bring forth (the day passes away like chaff), before the burning wrath of Jehovah come upon you, before the day of Jehovah's wrath come upon you. Zephaniah 2:3. Seek Jehovah, all ye humble of the land, who have wrought His right; seek righteousness, seek humility, perhaps ye will be hidden in the day of Jehovah's wrath." The summons in Zephaniah 2:1 is addressed to the whole of Judah or Israel. The verb qōshēsh, possibly a denom. from qash, signifies to gather stubble (Exodus 5:7, Exodus 5:12), then generally to gather together or collect, e.g., branches of wood (Numbers 15:32-33; 1 Kings 17:10); in the hithpoel, to gather one's self together, applied to that spiritual gathering which leads to self-examination, and is the first condition of conversion. The attempts of Ewald and Hitzig to prove, by means of doubtful etymological combinations from the Arabic, that the word possesses the meanings, to grow pale, or to purify one's self, cannot be sustained. The kal is combined with the hiphil for the purpose of strengthening it, as in Habakkuk 1:5 and Isaiah 29:9. Nikhsâph is the perf. nipahl in pause, and not a participle, partly because of the לא which stands before it (see however Ewald, 286, g), and partly on account of the omission of the article; and nikhsâph is to be taken as a relative, "which does not turn pale." Kâsaph has the meaning "to long," both in the niphal (vid., Genesis 31:30; Psalm 84:3) and kal (cf. Psalm 17:12; Job 14:15). This meaning is retained by many here. Thus Jerome renders it, "gens non amabilis, i.e., non desiderata a Deo;" but this is decidedly unsuitable. Others render it "not possessing strong desire," and appeal to the paraphrase of the Chaldee, "a people not wishing to be converted to the law." This is apparently the view upon which the Alex. version rests: ἔθνος ἀπαίδευτον. But although nikhsâph is used to denote the longing of the soul for fellowship with God in Psalm 84:3, this idea is not to be found in the word itself, but simply in the object connected with it. We therefore prefer to follow Grotius, Gesenius, Ewald, and others, and take the word in its primary sense of turning pale at anything, becoming white with shame (cf. Isaiah 29:22), which is favoured by Zephaniah 3:15. The reason for the appeal is given in Zephaniah 2:2, viz., the near approach of the judgment. The resolution brings forth, when that which is resolved upon is realized (for yâlad in this figurative sense, see Proverbs 27:1). The figure is explained in the second hemistich. The next clause כּמוץ וגו does not depend upon בּטרם, for in that case the verb would stand at the head with Vav cop., but it is a parenthesis inserted to strengthen the admonition: the day comes like chaff, i.e., approaches with the greatest rapidity, like chaff driven by the wind: not "the time passes by like chaff" (Hitzig); for it cannot be shown that yōm was ever used for time in this sense. Yōm is the day of judgment mentioned in Zephaniah 1:7, Zephaniah 1:14-15; and עבר here is not to pass by, but to approach, to come near, as in Nahum 3:19. For the figure of the chaff, see Isaiah 29:5. In the second בּטרם is strengthened by לא; and חרון אף, the burning of wrath in the last clause, is explained by יום אף יי, the day of the revelation of the wrath of God.
Treasury of Scripture Knowledge
"Thus shall my anger spend itself, and I will vent my fury upon them and satisfy myself. And they shall know that I am the LORD--that I have spoken in my jealousy--when I spend my fury upon them.
So will I satisfy my wrath on you, and my jealousy shall depart from you. I will be calm and will no more be angry.
On account of your unclean lewdness, because I would have cleansed you and you were not cleansed from your uncleanness, you shall not be cleansed anymore till I have satisfied my fury upon you.
And I am exceedingly angry with the nations that are at ease; for while I was angry but a little, they furthered the disaster.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.