Zechariah 9:8
Parallel Verses
English Standard Version
Then I will encamp at my house as a guard, so that none shall march to and fro; no oppressor shall again march over them, for now I see with my own eyes.

King James Bible
And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.

American Standard Version
And I will encamp about my house against the army, that none pass through or return; and no oppressor shall pass through them any more: for now have I seen with mine eyes.

Douay-Rheims Bible
And I will encompass my house with them that serve me in war, going and returning, and the oppressor shall no more pass through them: for now I have seen with my eyes.

English Revised Version
And I will encamp about mine house against the army, that none pass through or return: and no oppressor shall pass through them any more: for now have I seen with mine eyes.

Webster's Bible Translation
And I will encamp about my house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with my eyes.

Zechariah 9:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"Who is left among you, that saw this house in its former glory? and how do ye see it now? Is it not as nothing in your eyes? Haggai 2:4. And now be comforted, Zerubbabel, is the saying of Jehovah; and be comforted, Joshua son of Jozadak, thou high priest; and be comforted all the people of the land, is the saying of Jehovah, and work: for I am with you, is the saying of Jehovah of hosts. Haggai 2:5. The word that I concluded with you at your coming out of Egypt, and my Spirit, stand in the midst of you; fear ye not." The prophet, admitting the poverty of the new building in comparison with the former one, exhorts them to continue the work in comfort, and promises them that the Lord will be with them, and fulfil His covenant promises. The question in Haggai 2:3 is addressed to the old men, who had seen Solomon's temple in all its glory. There might be many such men still living, as it was only sixty-seven or sixty-eight years since the destruction of the first temple. הנּשׁאר is the predicate to the subject מי, and has the article because it is defined by the reflex action of the relative clause which follows (compare Ewald, 277, a). The second question, וּמה אתּם וגו, et qualem videtis, In what condition do ye see it now? is appended to the last clause of the first question: the house which ye saw in its former glory. There then follows with הלוא, in the form of a lively assurance, the statement of the difference between the two buildings. כּמהוּ כּאין, which has been interpreted in very different ways, may be explained from the double use of the כ in comparisons, which is common in Hebrew, and which answers to our as - so: here, however, it is used in the same way as in Genesis 18:25 and Genesis 44:18; that is to say, the object to be compared is mentioned first, and the object with which the comparison is instituted is mentioned afterwards, in this sense, "so is it, as having no existence," in which case we should either leave out the first particle of comparison, or if it were expressed, should have to reverse the order of the words: "as not existing (nothing), so is it in your eyes." Koehler gives this correct explanation; whereas if כּמהוּ be explained according to Joel 2:2, its equal, or such an one, we get the unsuitable thought, that it is not the temple itself, but something like the temple, that is compared to nothing. Even in Genesis 44:18, to which Ewald very properly refers as containing a perfectly equivalent phrase, it is not a man equal to Joseph, but Joseph himself, who is compared to Pharaoh, and described as being equal to him. Nevertheless they are not to let their courage fail, but to be comforted and to work. Châzaq, to be inwardly strong, i.e., to be comforted, 'Ash, to work or procure, as in Ruth 2:19 and Proverbs 31:13, in actual fact, to continue the work of building bravely, without there being any necessity to supply מלאכה from Haggai 1:14. For Jehovah will be with them (cf. Haggai 1:13).

In confirmation of this promise the Lord adds, that the word which He concluded with them on their coming out of Egypt, and His Spirit, will continue among them. "The word" ('eth-haddâbhâr) cannot be either the accusative of the object to the preceding verb ‛ăsū (Haggai 2:4), or to any verb we may choose to supply, or the preposition 'ēth, with, or the accusative of norm or measure (Luther, Calvin, and others). To connect it with ‛ăsū yields no suitable meaning. It is not the word, which they vowed to the Lord, at the conclusion of the covenant, that they are to do now, but the work which they had begun, viz., the building of the temple, they are now to continue. It is perfectly arbitrary to supply the verb zikhrū, remember (Ewald and Hengstenberg), and to understand the prophet as reminding them of the word "fear not" (Exodus 20:17-20). That word, "fear not," with which Moses, not God, infused courage into the people, who were alarmed at the terrible phenomenon with which Jehovah came down upon Sinai, has no such central significance as that Haggai could point to it without further introduction, and say that Jehovah had concluded it with them on their coming out of Egypt. The word which the Lord concluded with Israel when He led it out of Egypt, can only be the promise which established the covenant, to the fulfilment of which God bound Himself in relation to the people, when He led them out of Egypt, namely, the word that He would make Israel into His own property out of all nations (Exodus 19:5-6; Deuteronomy 7:6; cf. Jeremiah 7:22-23, and Jeremiah 11:4). It would quite agree with this to take 'ēth as the accusative of the norm, and also to connect it as a preposition, if this could only be shown to be in accordance with the rules of the language. But although the accusative in Hebrew is often used, in the relation of free subordination, "to express more precisely the relation of measure and size, space and time, mode and kind" (cf. Ewald, 204-206), it is impossible to find any example of such an accusative of norm as is here assumed, especially with 'ēth preceding it. But if 'ēth were a preposition instead of אתּכם, we should have עמּכם, inasmuch as the use of את־הדּבר, as a parallel to אתּכם, makes the words clumsy and awkward. The thought which Haggai evidently wishes to express requires that haddâbhâr should stand upon the same line with rūchı̄, so that 'eth-haddâbhâr is actually the subject to ‛ōmedeth, and 'ēth is simply used to connect the new declaration with the preceding one, and to place it in subjection to the one which follows, in the sense of "as regards," quoad (Ewald, 277, d, pp. 683-4), in which case the choice of the accusative in the present instance may either be explained from a kind of attraction (as in the Latin, urbem quam statuo vestra est), as Hitzig supposes, or from the blending together of two constructions, as Koehler maintains; that is to say, Haggai intended to write את־הדּבר ורוּחי העמדתּי, but was induced to alter the proposed construction by the relative clause אשׁר כּרתּי וגו attaching itself to הדּבר. Consequently ‛ōmedeth, as predicate, not only belongs to rūchı̄, but also to haddâbhâr, in the sense of to have continuance and validity; and according to a later usage of the language, עמד is used for קוּם, to stand fast (compare Isaiah 40:8 with Daniel 11:14). The word, that Israel is the property of Jehovah, and Jehovah the God of Israel, still stands in undiminished force; and not only so, but His Spirit also still works in the midst of Israel. Rūăch, in parallelism with the word containing the foundation of the covenant, is neither the spirit of prophecy (Chald., J. D. Mich.), nor the spirit which once filled Bezaleel and his companions (Exodus 31:1., Exodus 36:1.), enabling them to erect the tabernacle in a proper manner, and one well-pleasing to God (Luc., Osiander, and Koehler). Both views are too narrow; rūăch is the divine power which accompanies the word of promise and realizes it in a creative manner, i.e., not merely "the virtue with which God will establish their souls, that they may not be overcome by temptations" (Calvin), but also the power of the Spirit working in the world, which is able to remove all the external obstacles that present themselves to the realization of the divine plan of salvation. This Spirit is still working in Israel ("in the midst of you"); therefore they are not to fear, even if the existing state of things does not correspond to human expectations. The omnipotence of God can and will carry out His word, and glorify His temple. This leads to the further promise in Haggai 2:6-9, which gives the reason for the exhortation, "Fear ye not."

Zechariah 9:8 Parallel Commentaries

Treasury of Scripture Knowledge

I will.

Zechariah 2:1-13 I lifted up my eyes again, and looked, and behold a man with a measuring line in his hand...

Zechariah 12:8 In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David...

Genesis 32:1,2 And Jacob went on his way, and the angels of God met him...

Psalm 34:7 The angel of the LORD encamps round about them that fear him, and delivers them.

Psalm 46:1-5 God is our refuge and strength, a very present help in trouble...

Psalm 125:1,2 They that trust in the LORD shall be as mount Zion, which cannot be removed, but stays for ever...

Isaiah 4:5 And the LORD will create on every dwelling place of mount Zion, and on her assemblies, a cloud and smoke by day...

Isaiah 26:1 In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks.

Isaiah 31:5 As birds flying, so will the LORD of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it.

Isaiah 33:20-22 Look on Zion, the city of our solemnities: your eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down...

Isaiah 52:12 For you shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rear guard.

Joel 3:16,17 The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake...

Revelation 20:9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city...

because of him that passeth by.

2 Kings 23:29 In his days Pharaohnechoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him...

2 Kings 24:1 In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years...

Jeremiah 46:2,13 Against Egypt, against the army of Pharaohnecho king of Egypt, which was by the river Euphrates in Carchemish...

Daniel 11:6,7,10-16,27-29,40-45 And in the end of years they shall join themselves together...

no.

Zechariah 14:11 And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.

Psalm 72:4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.

Isaiah 52:1 Awake, awake; put on your strength, O Zion; put on your beautiful garments, O Jerusalem, the holy city...

Isaiah 54:14 In righteousness shall you be established: you shall be far from oppression; for you shall not fear: and from terror...

Isaiah 60:18 Violence shall no more be heard in your land, wasting nor destruction within your borders; but you shall call your walls Salvation...

Jeremiah 31:12 Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine...

Ezekiel 28:24,25 And there shall be no more a pricking brier to the house of Israel, nor any grieving thorn of all that are round about them...

Ezekiel 39:29 Neither will I hide my face any more from them: for I have poured out my spirit on the house of Israel, said the Lord GOD.

Amos 9:15 And I will plant them on their land, and they shall no more be pulled up out of their land which I have given them...

Revelation 20:1-3 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand...

for.

Exodus 3:7,9 And the LORD said, I have surely seen the affliction of my people which are in Egypt...

2 Samuel 16:12 It may be that the LORD will look on my affliction, and that the LORD will requite me good for his cursing this day.

Acts 7:34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning...

Cross References
Isaiah 52:1
Awake, awake, put on your strength, O Zion; put on your beautiful garments, O Jerusalem, the holy city; for there shall no more come into you the uncircumcised and the unclean.

Isaiah 54:14
In righteousness you shall be established; you shall be far from oppression, for you shall not fear; and from terror, for it shall not come near you.

Isaiah 60:18
Violence shall no more be heard in your land, devastation or destruction within your borders; you shall call your walls Salvation, and your gates Praise.

Zechariah 9:7
I will take away its blood from its mouth, and its abominations from between its teeth; it too shall be a remnant for our God; it shall be like a clan in Judah, and Ekron shall be like the Jebusites.

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