Zechariah 10:7
Parallel Verses
English Standard Version
Then Ephraim shall become like a mighty warrior, and their hearts shall be glad as with wine. Their children shall see it and be glad; their hearts shall rejoice in the LORD.

King James Bible
And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the LORD.

American Standard Version
And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine; yea, their children shall see it, and rejoice; their heart shall be glad in Jehovah.

Douay-Rheims Bible
And they shall be as the valiant men of Ephraim, and their heart shall rejoice as through wine: and their children shall see, and shall rejoice, and their heart shall be joyful in the Lord.

English Revised Version
And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and rejoice; their heart shall be glad in the LORD.

Webster's Bible Translation
And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yes, their children shall see it, and be glad; their heart shall rejoice in the LORD.

Zechariah 10:7 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 10:7 Parallel Commentaries

Treasury of Scripture Knowledge

and their.

Zechariah 9:15,17 The LORD of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink...

Genesis 43:34 And he took and sent messes to them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank...

Psalm 104:15 And wine that makes glad the heart of man, and oil to make his face to shine, and bread which strengthens man's heart.

Proverbs 31:6,7 Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts...

Acts 2:13-18 Others mocking said, These men are full of new wine...

Ephesians 5:18,19 And be not drunk with wine, wherein is excess; but be filled with the Spirit...

yea.

Genesis 18:19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD...

Psalm 90:16 Let your work appear to your servants, and your glory to their children.

Psalm 102:28 The children of your servants shall continue, and their seed shall be established before you.

Isaiah 38:19 The living, the living, he shall praise you, as I do this day: the father to the children shall make known your truth.

Jeremiah 32:39 And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them:

Acts 2:39 For the promise is to you, and to your children, and to all that are afar off, even as many as the LORD our God shall call.

Acts 13:33 God has fulfilled the same to us their children, in that he has raised up Jesus again; as it is also written in the second psalm...

their heart.

1 Samuel 2:1 And Hannah prayed, and said, My heart rejoices in the LORD, my horn is exalted in the LORD: my mouth is enlarged over my enemies...

Psalm 13:5 But I have trusted in your mercy; my heart shall rejoice in your salvation.

Psalm 28:7 The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoices...

Isaiah 66:14 And when you see this, your heart shall rejoice, and your bones shall flourish like an herb...

Habakkuk 3:18 Yet I will rejoice in the LORD, I will joy in the God of my salvation.

Zephaniah 3:14 Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.

Luke 1:47 And my spirit has rejoiced in God my Savior.

John 16:22 And you now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man takes from you.

Acts 2:26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:

Philippians 4:4 Rejoice in the Lord always: and again I say, Rejoice.

1 Peter 1:8 Whom having not seen, you love; in whom, though now you see him not, yet believing, you rejoice with joy unspeakable and full of glory:

Cross References
Psalm 33:21
For our heart is glad in him, because we trust in his holy name.

Isaiah 54:13
All your children shall be taught by the LORD, and great shall be the peace of your children.

Isaiah 66:14
You shall see, and your heart shall rejoice; your bones shall flourish like the grass; and the hand of the LORD shall be known to his servants, and he shall show his indignation against his enemies.

Ezekiel 37:25
They shall dwell in the land that I gave to my servant Jacob, where your fathers lived. They and their children and their children's children shall dwell there forever, and David my servant shall be their prince forever.

Joel 2:23
"Be glad, O children of Zion, and rejoice in the LORD your God, for he has given the early rain for your vindication; he has poured down for you abundant rain, the early and the latter rain, as before.

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