English Standard Version
Many peoples and strong nations shall come to seek the LORD of hosts in Jerusalem and to entreat the favor of the LORD.
King James Bible
Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.
American Standard Version
Yea, many peoples and strong nations shall come to seek Jehovah of hosts in Jerusalem, and to entreat the favor of Jehovah.
And many peoples, and strong nations shall come to seek the Lord of hosts in Jerusalem, and to entreat the face of the Lord.
English Revised Version
Yea, many peoples and strong nations shall come to seek the LORD of hosts in Jerusalem, and to entreat the favour of the LORD.
Webster's Bible Translation
And many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.
Zechariah 8:22 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"Ye looked out for much, and behold (it came) to little; and ye brought it home, and I blew into it. Why? is the saying of Jehovah of hosts. Because of my house, that it lies waste, whereas ye run every man for his house. Haggai 1:10. Therefore the heaven has withheld its dew on your account, that no dew fell, and the earth has withheld her produce. Haggai 1:11. And I called drought upon the earth, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon everything that the ground produces, and upon men, and upon cattle, and upon all the labour of the hands." The meaning of Haggai 1:9 is evident from the context. The inf. abs. pânōh stands in an address full of emotion in the place of the perfect, and, as the following clause shows, for the second person plural. Ye have turned yourselves, fixed your eye upon much, i.e., upon a rich harvest, והנּה־למעט, and behold the desired much turned to little. Ye brought into the house, ye fetched home what was reaped, and I blew into it, i.e., I caused it to fly away, like chaff before the wind, so that there was soon none of it left. Here is a double curse, therefore, as in Haggai 1:6 : instead of much, but little was reaped, and the little that was brought home melted away without doing any good. To this exposition of the curse the prophet appends the question יען מה, why, sc. has this taken place? that he may impress the cause with the greater emphasis upon their hardened minds. For the same reason he inserts once more, between the question and the answer, the words "is the saying of Jehovah of hosts," that the answer may not be mistaken for a subjective view, but laid to heart as a declaration of the God who rules the world. The choice of the form מה for מה was probably occasioned by the guttural ע in the יען, which is closely connected with it, just as the analogous use of על־מה instead of על־מה in Isaiah 1:5; Psalm 10:13, and Jeremiah 16:10, where it is not followed by a word commencing with ע as in Deuteronomy 29:23; 1 Kings 9:8; Jeremiah 22:8. The former have not been taken into account at all by Ewald in his elaborate Lehrbuch (cf. 182, b). In the answer given by God, "because of my house" (ya‛an bēthı̄) is placed first for the sake of emphasis, and the more precise explanation follows. אשׁר הוּא, "because it," not "that which." ואתּם וגו is a circumstantial clause. לביתו ... רצים, not "every one runs to his house," but "runs for his house," ל denoting the object of the running, as in Isaiah 59:7 and Proverbs 1:16. "When the house of Jehovah was in question, they did not move from the spot; but if it concerned their own house, they ran" (Koehler). In Haggai 1:10 and Haggai 1:11, the curse with which God punished the neglect of His house is still further depicted, with an evident play upon the punishment with which transgressors are threatened in the law (Leviticus 26:19-20; Deuteronomy 11:17 and Deuteronomy 28:23-24). עליכם is not a dat. incomm. (Hitzig), which is never expressed by על; but על is used either in a causal sense, "on your account" (Chald.), or in a local sense, "over you," after the analogy of Deuteronomy 28:23, שׁמיך אשׁר על ראשׁך, in the sense of "the heaven over you will withold" (Ros., Koehl.). It is impossible to decide with certainty between these two. The objection to the first, that "on your account" would be superfluous after על־כּן, has no more force than that raised by Hitzig against the second, viz., that super would be מעל. There is no tautology in the first explanation, but the עליכם, written emphatically at the commencement, gives greater intensity to the threat: "on account of you," you who only care for your own houses, the heaven witholds the dew. And with the other explanation, מעל would only be required in case עליכם were regarded as the object, upon which the dew ought to fall down from above. כּלא, not "to shut itself up," but in a transitive sense, with the derivative meaning to withhold or keep back; and mittâl, not partitively "of the dew," equivalent to "a portion of it," but min in a privative sense, "away from," i.e., so that no dew falls; for it is inadmissible to take mittâl as the object, "to hold back along with the dew," after the analogy of Numbers 24:11 (Hitzig), inasmuch as the accusative of the person is wanting, and in the parallel clause כּלא is construed with the accus. rei. ואקרא in Haggai 1:11 is still dependent upon על־כּן. The word chōrebh, in the sense of drought, applies strictly speaking only to the land and the fruits of the ground, but it is also transferred to men and beasts, inasmuch as drought, when it comes upon all vegetation, affects men and beasts as well; and in this clause it may be taken in the general sense of devastation. The word is carefully chosen, to express the idea of the lex talionis. Because the Jews left the house of God chârēbh, they were punished with chōrebh. The last words are comprehensive: "all the labour of the hands" had reference to the cultivation of the soil and the preparation of the necessities of life.
Treasury of Scripture Knowledge
It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it,
and many peoples shall come, and say: "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths." For out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations.
he says: "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to bring back the preserved of Israel; I will make you as a light for the nations, that my salvation may reach to the end of the earth."
Thus says the Lord GOD: "Behold, I will lift up my hand to the nations, and raise my signal to the peoples; and they shall bring your sons in their arms, and your daughters shall be carried on their shoulders.
Behold, you shall call a nation that you do not know, and a nation that did not know you shall run to you, because of the LORD your God, and of the Holy One of Israel, for he has glorified you.
And nations shall come to your light, and kings to the brightness of your rising.
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