Zechariah 10:6
Parallel Verses
English Standard Version
“I will strengthen the house of Judah, and I will save the house of Joseph. I will bring them back because I have compassion on them, and they shall be as though I had not rejected them, for I am the LORD their God and I will answer them.

King James Bible
And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them.

American Standard Version
And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them back; for I have mercy upon them; and they shall be as though I had not cast them off: for I am Jehovah their God, and I will hear them.

Douay-Rheims Bible
And I will strengthen the house of Juda, and save the house of Joseph: and I will bring them back again, because I will have mercy on them: and they shall be as they were when I had cast them off, for I am the Lord their God, and will hear them.

English Revised Version
And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again, for I have mercy upon them; and they shall be as though I had not cast them off: for I am the LORD their God, and I will hear them.

Webster's Bible Translation
And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them.

Zechariah 10:6 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

After this appeal to lay to heart the past time during which the blessing had been withheld, Haggai called upon the people in Haggai 2:18 and Haggai 2:19 to fix their eyes upon the time which was commencing with that very day. Haggai 2:18. "Direct your heart, then, from this day and onward, from the four and twentieth day of the ninth (month); namely, from the day when the foundation of the temple of Jehovah was laid, direct your heart. Haggai 2:19. Is the seed still in the granary? and even to the vine, and pomegranate, and olive-tree, it has not borne: from this day forward will I bless." The twenty-fourth day of the ninth month was the day on which Haggai uttered this word of God (Haggai 2:10). Hence ומעלה in Haggai 2:18 is to be understood as denoting the direction towards the future (Itala, Vulg., and many comm.). This is evident partly from the fact, that only in that case can the repetition of שׂימוּ לבבכם in Haggai 2:18 (end), and the careful announcement of the point of time (from the twenty-fourth day, etc.), be simply and naturally explained, and partly from the fact that min hayyōm hazzeh (from this day) is not explained here, as in Haggai 2:15, by a clause pointing back to the past (like mitterem sūm in Haggai 2:15), but simply by a precise notice of the day referred to, and that in the last clause of Haggai 2:19 this day is clearly described as the commencement of a new era. For there can be no doubt whatever that in min hayyōm hazzeh in Haggai 2:19 the terminus a quo mentioned in Haggai 2:18 is resumed. But the time mentioned in Haggai 2:18, "from the day that the foundation of the temple was laid," etc., and also the contents of the first two clauses of Haggai 2:19, to the effect that there was no more seed in the granary, and that the vine, etc., had not borne, do not appear to harmonize with this. To remove the first of these difficulties, Ros., Maurer, Ewald, and others have taken למן־היּום אשׁר־יסּד as the terminus ad quem, and connected it with the foregoing terminus a quo: "observe the time," which reaches back from the present day, the twenty-fourth of the ninth month, to the day when the foundation of the temple was laid in the reign of Cyrus (Ezra 3:10). They have thus taken למן in the sense of ועד. But it is now generally admitted that this is at variance with the usage of the language; even Ewald and Gesenius acknowledge this (see Ew., Lehrbuch, 218, b, and Ges. Thes. p. 807). למן is never equivalent to עד or ועד, but invariably forms the antithesis to it (compare, for example, Judges 19:30; 2 Samuel 7:6, and Micah 7:12). Now, since lemin hayyōm cannot mean "to the time commencing with the laying of the foundation of the temple," but must mean "from the day when the foundation of the temple was laid," Hitzig and Koehler have taken למן היּום וגו as an explanatory apposition to מיּום עשׂרים וגו, and assume that through this apposition the twenty-fourth day of the ninth month, in the second year of Darius, is expressly designated as the day on which the foundation was laid for the temple of Jehovah. But this assumption is not only in direct contradiction to Ezra 3:10, where it is stated that the foundation of the temple was laid in the reign of Cyrus, in the second year after the return from Babylon, but also makes the prophet Haggai contradict himself in a manner which can only be poorly concealed by any quid pro quo at variance with the language, viz., (a) by identifying the words of Haggai 2:15, "when stone was laid to stone at the temple of Jehovah," which, according to their simple meaning, express the carrying on or continuance of the building, with the laying of the foundation-stone, secondly (b), by understanding the statement, "they did work at the house of Jehovah on the twenty-fourth day of the sixth month" (Haggai 1:14-15), not according to its natural meaning as relating to their building upon the foundation already laid, but as signifying the removal of the rubbish and the procuring of wood and stone, that is to say, as referring to the preparations for building; and lastly (c), by explaining אשׁר יסּד וגו in Haggai 2:19 as signifying the laying of a fresh or second foundation. These assumptions are so forced, that if there were not a simpler and easier way of removing the difficulty raised, we would rather assume that there had been a corruption of the text.

But the thing is not so desperate as this. In the first place, we must pronounce the opinion that למן היּום וגו is an explanatory apposition to מיּום עשׂרים וגו an unfounded one. The position of the athnach in ומעלה furnishes no tenable proof of this. Nor can the assumption that lemin is synonymous with min be sustained. In support of the statement, "that lemin only differs from min in the greater emphasis with which it is spoken," Ewald (218, b), has merely adduced this passage, Haggai 2:18, which is supposed to exhibit this with especial clearness, but in which, as we have just shown, such an assumption yields no appropriate meaning. למן followed by עד or ועד does indeed occur in several instances in such a connection, that it appears to be used instead of the simple min. But if we look more closely at the passages (e.g., Exodus 11:7; Judges 19:30; 2 Samuel 7:6), the ל is never superfluous; and lemin is simply used in cases where the definition so introduced is not closely connected with what goes before, but is meant to be brought out as an independent assertion or additional definition, so that in all such cases the ל "has the peculiar force of a brief allusion to something not to be overlooked, a retrospective glance at the separate parts, or a rapid summary of the whole, like our 'with regard to,' 'as regards' (Lat. quoad);" and it only fails to correspond entirely to this, "from the fact that ל is only expressible in the softest manner, and indeed in our language can hardly be expressed in words at all, though it quite perceptibly yields this sense" (Ewald, 310). למקצת is also used in this sense in Daniel 1:18 instead of מקצת (Haggai 2:15), whilst in other cases (e.g., in למרחוק in 2 Samuel 7:19) it indicates the direction to a place or towards an object (Ewald, 218, b).

(Note: Koehler's objection to this explanation of lemērâchōq, viz., that with the verb dibber, the object concerning which a person is spoken to, is never introduced with the preposition ל, is groundless. "With verbs of speaking ל yields the same double meaning as אל, according to the context," i.e., it can denote the person spoken to, and the person or thing to which the speaking refers, or about which a person is speaking (cf. Genesis 21:7; Numbers 23:23; Isaiah 5:1; Micah 2:6; Jeremiah 23:9; Psalm 3:3; Psalm 11:1; Psalm 27:8; and Ewald, 217, c).)

In the verse before us, the ל before מן corresponds exactly to the German anlangend, betreffend, concerning, as to, sc. the time, from the day when the foundation of the temple was laid, and is used to give prominence to this assertion, and by the prominence given to it to preclude any close connection between the definition of the time so introduced and what goes before, and to point to the fact that the following definition contains a fresh subject of discourse. The expression שׂימוּ לבבכם, which closes the sentence commencing with למן היּום, and which would be somewhat tautological and superfluous, if the day of the laying of the foundation of the temple coincided with the twenty-fourth day of the ninth month, also points to this.

What space of time it is to which Haggai gives prominence in these words, as one which they are to lay to heart, is shown in Haggai 2:19, "Is the seed still in the granary?" etc. That this question is not to be taken in the sense of a summons to proceed now with good heart to sow the summer crops, which were not sown till January, and therefore were still in the granary, as Hitzig supposes, has been pointed out by Koehler, who also correctly observes that the prophet first of all reminds his hearers of the mournful state of things in the past (not "in the present," as he says), that they may thoroughly appreciate the promise for the future. For even if the question to be answered with "no," viz., whether the corn is still in the granary, were to be referred to the present, what follows, viz., that the fruit-trees have not borne, would not suit this, since not having borne is a past thing, even if it merely related to the last year, although there is no ground for any such limitation of the words. And if in Haggai 2:19 the prophet directs the attention of his hearers to the past, we must also understand the chronological datum immediately preceding as relating to the past as well, and must assume that the words from למן היּום in Haggai 2:18 to לא נשׂא in Haggai 2:19 contain a parenthetical thought; that is to say, we must assume that the prophet, in order to set clearly before their minds the difference between the past when the building of the temple was suspended, and the future commencing with that very day, before promising the blessing of God to be enjoyed in the future, directs another look at the past, and that from the time of the laying of the foundation of the temple in the reign of Cyrus to his own time, and reminds them once more of the want of blessing which they had experienced from that time forth even to the present time. Koehler's objection to this view cannot be sustained. He says, "The Jews are to observe the time from that day forward, namely, from the twenty-fourth day of the ninth month (backwards); the time from the laying of the foundation of the temple in the reign of Cyrus (forwards).... Such a mode of expression seems utterly out of place." But this only affects the erroneous assumption, that the definition "from the day of the laying of the foundation of the temple" is merely a more precise explanation of the previous definition, from the twenty-fourth day of the ninth month, and falls to the ground of itself as soon as these two definitions are separated, as the expression and the matter in hand require. The second objection - namely, that the day of the laying of the foundation of the temple in the reign of Cyrus does not suit as a terminus a quo for the commencement of the withdrawal of the divine favour, or for the infliction of a curse upon the people, inasmuch as the Jews were not punished because they laid the foundation for the house of Jehovah, but simply because they neglected the house of God, that is to say, because they desisted from the building they had already begun - is one that would have some force if an interval of at least one or more years had elapsed between the laying of the foundation of the temple and the suspension of the building. But if the work of building was interrupted immediately after the foundation had been laid, as is evident from Ezra 3:10, as compared with ch. 4, Haggai might with perfect propriety describe the whole time from the laying of the foundation of the temple in the reign of Cyrus to the twenty-fourth day of the ninth month of the second year of Darius as a time without blessing, without there being any necessity for him expressly to deduct the few weeks which elapsed between the laying of the foundation-stone and the suspension of the work of building, any more than the last three months, in which the work had been resumed again. The last three months could hardly be taken into account, because they fell for the most part in the period after the last harvest; so that if this had proved to be a bad one, the cause would be still in force. The prophet could therefore very properly inquire whether the seed was still in the granary, to which they would be obliged to answer No, because the miserable produce of the harvest was already either consumed for the supply of their daily wants, or used up for the sowing which was just ended. זרע, seed, is not what is sown, but what the sowing yields, the corn, as in Leviticus 27:30; Isaiah 23:3; Job 39:12. Megūrâh equals mammegūrâh in Joel 1:17, a barn or granary, from gūr, ἀγείρεσθαι, congregari. The following words, ועד־הגּפן וגו, are really appended to the thought contained implicite in the first clause: the corn has not borne, and even to the vine, etc., it has borne nothing. נשׂא is indefinite: it has not borne equals has borne nothing. It shall be different in future. From this day, i.e., from the twenty-fourth day of the ninth month, Jehovah will bless again, i.e., grant a blessing, namely, so that fruitful seasons will come again, and fields and fruit-trees bear once more. There is no necessity to supply a definite object to אברך.

Zechariah 10:6 Parallel Commentaries

Treasury of Scripture Knowledge

I will strengthen.

Zechariah 10:12 And I will strengthen them in the LORD; and they shall walk up and down in his name, said the LORD.

Psalm 89:21 With whom my hand shall be established: my arm also shall strengthen him.

Isaiah 41:10 Fear you not; for I am with you: be not dismayed; for I am your God: I will strengthen you; yes, I will help you...

Ezekiel 37:16 Moreover, you son of man, take you one stick, and write on it, For Judah, and for the children of Israel his companions...

Obadiah 1:18 And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble...

Micah 4:6,13 In that day, said the LORD, will I assemble her that halts, and I will gather her that is driven out, and her that I have afflicted...

Micah 5:8 And the remnant of Jacob shall be among the Gentiles in the middle of many people as a lion among the beasts of the forest...

Micah 7:16 The nations shall see and be confounded at all their might: they shall lay their hand on their mouth, their ears shall be deaf.

Zephaniah 3:19,20 Behold, at that time I will undo all that afflict you: and I will save her that halts, and gather her that was driven out...

I will save.

Zechariah 8:7 Thus said the LORD of hosts; Behold, I will save my people from the east country, and from the west country;

Jeremiah 3:18 In those days the house of Judah shall walk with the house of Israel...

Jeremiah 23:6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called...

Jeremiah 31:1,31 At the same time, said the LORD, will I be the God of all the families of Israel, and they shall be my people...

Ezekiel 39:25 Therefore thus said the Lord GOD; Now will I bring again the captivity of Jacob, and have mercy on the whole house of Israel...

Hosea 1:11 Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head...

Romans 11:25,26 For I would not, brothers, that you should be ignorant of this mystery, lest you should be wise in your own conceits...

for I have.

Isaiah 14:1 For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land...

Jeremiah 31:20 Is Ephraim my dear son? is he a pleasant child? for since I spoke against him, I do earnestly remember him still...

Hosea 1:7 But I will have mercy on the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword...

Hosea 2:23 And I will sow her to me in the earth; and I will have mercy on her that had not obtained mercy...

Micah 7:18-20 Who is a God like to you, that pardons iniquity, and passes by the transgression of the remnant of his heritage...

as.

Zechariah 8:11 But now I will not be to the residue of this people as in the former days, said the LORD of hosts.

Isaiah 49:17-21 Your children shall make haste; your destroyers and they that made you waste shall go forth of you...

Jeremiah 30:18 Thus said the LORD; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwelling places...

Ezekiel 36:11 And I will multiply on you man and beast; and they shall increase and bring fruit: and I will settle you after your old estates...

for I am.

Zechariah 13:9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried...

Isaiah 41:17-20 When the poor and needy seek water, and there is none, and their tongue fails for thirst, I the LORD will hear them...

Jeremiah 33:2,3 Thus said the LORD the maker thereof, the LORD that formed it, to establish it; the LORD is his name...

Ezekiel 36:37 Thus said the Lord GOD; I will yet for this be inquired of by the house of Israel, to do it for them...

Cross References
Isaiah 11:12
He will raise a signal for the nations and will assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the earth.

Isaiah 54:4
"Fear not, for you will not be ashamed; be not confounded, for you will not be disgraced; for you will forget the shame of your youth, and the reproach of your widowhood you will remember no more.

Isaiah 54:8
In overflowing anger for a moment I hid my face from you, but with everlasting love I will have compassion on you," says the LORD, your Redeemer.

Zechariah 1:16
Therefore, thus says the LORD, I have returned to Jerusalem with mercy; my house shall be built in it, declares the LORD of hosts, and the measuring line shall be stretched out over Jerusalem.

Zechariah 8:7
Thus says the LORD of hosts: Behold, I will save my people from the east country and from the west country,

Zechariah 8:8
and I will bring them to dwell in the midst of Jerusalem. And they shall be my people, and I will be their God, in faithfulness and in righteousness."

Zechariah 9:16
On that day the LORD their God will save them, as the flock of his people; for like the jewels of a crown they shall shine on his land.

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