English Standard Version
So the angel who talked with me said to me, ‘Cry out, Thus says the LORD of hosts: I am exceedingly jealous for Jerusalem and for Zion.
King James Bible
So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy.
American Standard Version
So the angel that talked with me said unto me, Cry thou, saying, Thus saith Jehovah of hosts: I am jealous for Jerusalem and for Zion with a great jealousy.
And the angel that spoke in me, said to me: Cry thou, saying: Thus saith the Lord of hosts: I am zealous for Jerusalem, and Sion with a great zeal.
English Revised Version
So the angel that talked with me said unto me, Cry thou, saying, Thus saith the LORD of hosts: I am jealous for Jerusalem and for Zion with a great jealousy.
Webster's Bible Translation
So the angel that communed with me said to me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy.
Zechariah 1:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
On this threatening announcement of the judgment by God, the prophet turns to the Lord in the name of believing Israel, and expresses the confident hope that He as the Holy One will not suffer His people to perish. Habakkuk 1:12. "Art Thou not from olden time, O Jehovah, my God, my Holy One? We shall not die. Jehovah, for judgment hast Thou appointed it; and, O Rock, founded it for chastisement." However terrible and prostrating the divine threatening may sound, the prophet draws consolation and hope from the holiness of the faithful covenant God, that Israel will not perish, but that the judgment will be only a severe chastisement.
(Note: "Therefore," says Calvin, "whoever desires to fight bravely with the ungodly, let him first settle the matter with God Himself, and, as it were, confirm and ratify that treaty which God has set before us, namely, that we are His people, and He will be a God to us in return. And because God makes a covenant with us in this manner, it is necessary that our faith should be well established, that we may go forth to the conflict with all the ungodly.")
The supplicatory question with which he soars to this hope of faith is closely connected with the divine and threatening prophecy in Habakkuk 1:11. The Chaldaean's god is his own strength; but Israel's God is Jehovah, the Holy One. On the interrogative form of the words ("art Thou not?"), which requires an affirmative reply, Luther has aptly observed that "he speaks to God interrogatively, asking whether He will do this and only punish; not that he has any doubt on the subject, but that he shows how faith is sustained in the midst of conflicts, - namely, that it appears as weak as if it did not believe, and would sink at once, and fall into despair on account of the great calamity which crushes it. For although faith stands firm, yet it cracks, and speaks in a very different tone when in the midst of the conflict from what it does when the victory is gained." But as the question is sure to receive an affirmative reply, the prophet draws this inference from it: "we shall not die," we Thy people shall not perish. This hope rests upon two foundations: viz., (1) from time immemorial Jehovah is Israel's God; and (2) He is the Holy One of Israel, who cannot leave wickedness unpunished either in Israel or in the foe. This leads to the further conclusion, that Jehovah has simply appointed the Chaldaean nation to execute the judgment, to chastise Israel, and not to destroy His people. The three predicates applied to God have equal weight in the question. The God to whom the prophet prays is Jehovah, the absolutely constant One, who is always the same in word and work (see at Genesis 2:4); He is also Elohai, my, i.e., Israel's, God, who from time immemorial has proved to the people whom He had chosen as His possession that He is their God; and קדשׁי, the Holy One of Israel, the absolutely Pure One, who cannot look upon evil, and therefore cannot endure that the wicked should devour the righteous (Habakkuk 1:13). לא נמוּת is not a supplicatory wish: Let us not die therefore; but a confident assertion: "We shall not die."
(Note: According to the Masora, לא נמוּת stands as תקון סופרים, i.e., correctio scribarum for לא תמוּת, thou wilt not die. These tikkune sophrim, however, of which the Masora reckons eighteen, are not alterations of original readings proposed by the sophrim, but simply traditional definitions of what the sacred writers originally intended to write, though they afterwards avoided it or gave a different turn. Thus the prophet intended to write here: "Thou (God) wilt not die;" but in the consciousness that this was at variance with the divine decorum, he gave it this turn, "We shall not die." But this rabbinical conjecture rests upon the erroneous assumption that מקּדם is a predicate, and the thought of the question is this: "Thou art from of old, Thou Jehovah my God, my Holy One," according to which לא תמוּת would be an exegesis of מקּדם, which is evidently false. For further remarks on the tikkune sophrim, see Delitzsch's Commentary on Hab. l.c., and the Appendix. p. 206ff.)
In the second half of the verse, Yehōvâh and tsūr (rock) are vocatives. Tsūr, as an epithet applied to God, is taken from Deuteronomy 32:4, Deuteronomy 32:15, Deuteronomy 32:18, and Deuteronomy 32:37, where God is first called the Rock of Israel, as the unchangeable refuge of His people's trust. Lammishpât, i.e., to accomplish the judgment: comp. Isaiah 10:5-6, where Asshur is called the rod of Jehovah's wrath. In the parallel clause we have להוכיח instead: "to chastise," namely Israel, not the Chaldaeans, as Ewald supposes.
Treasury of Scripture Knowledge
For out of Jerusalem shall go a remnant, and out of Mount Zion a band of survivors. The zeal of the LORD of hosts will do this.
Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD's hand double for all her sins.
A voice says, "Cry!" And I said, "What shall I cry?" All flesh is grass, and all its beauty is like the flower of the field.
He put on righteousness as a breastplate, and a helmet of salvation on his head; he put on garments of vengeance for clothing, and wrapped himself in zeal as a cloak.
Then the LORD became jealous for his land and had pity on his people.
Cry out again, Thus says the LORD of hosts: My cities shall again overflow with prosperity, and the LORD will again comfort Zion and again choose Jerusalem.'"
"Thus says the LORD of hosts: I am jealous for Zion with great jealousy, and I am jealous for her with great wrath.
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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.