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  • PARALLEL HISTORY BIBLE - Zechariah 8:20


    CHAPTERS: Zechariah 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14     
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23

    TEXT: BIB   |   AUDIO: MISLR   |   VIDEO: BIB - COMM


    ENGLISH - HISTORY - INTERNATIONAL

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

    LXX- Greek Septuagint - Zechariah 8:20

    ταδε 3592 λεγει 3004 5719 κυριος 2962 παντοκρατωρ 3841 ετι 2089 ηξουσιν 2240 5692 λαοι 2992 πολλοι 4183 και 2532 κατοικουντες 2730 5723 πολεις 4172 πολλας 4183

    Douay Rheims Bible

    Thus saith the Lord of hosts, until people come, and dwell in many cities,

    King James Bible - Zechariah 8:20

    Thus saith the LORD of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities:

    World English Bible

    Thus says Yahweh of Armies: "Many peoples, and the inhabitants of many cities will yet come;

    World Wide Bible Resources


    Zechariah 8:20

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 viii.iv.cxix Pg 4
    Zech. ii. 11.

    But we are not only a people, but also a holy people, as we have shown already.2403

    2403 See chap. cx.

    ‘And they shall call them the holy people, redeemed by the Lord.’2404

    2404


    Anf-01 viii.iv.cxvi Pg 4
    [Isa. lxvi. 21; Rom. xv. 15, 16, 17 (Greek); 1 Pet. ii. 9.]



    Anf-03 iv.ix.iv Pg 8
    Isa. lxvi. 23 in LXX.

    which we understand to have been fulfilled in the times of Christ, when “all flesh”—that is, every nation—“came to adore in JerusalemGod the Father, through Jesus Christ His Son, as was predicted through the prophet: “Behold, proselytes through me shall go unto Thee.”1192

    1192


    Anf-03 v.viii.xxxi Pg 6
    Isa. lxvi. 23.

    When?  When the fashion of this world shall begin to pass away. For He said before: “As the new heaven and the new earth, which I make, remain before me, saith the Lord, so shall your seed remain.”7494

    7494


    Anf-01 ii.ii.xxxvi Pg 8
    Ps. ii. 7, 8; Heb. i. 5.

    And again He saith to Him, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”160

    160


    Anf-01 ix.vi.xxii Pg 11
    Ps. ii. 8.

    And as from the multitude of his sons the prophets of the Lord [afterwards] arose, there was every necessity that Jacob should beget sons from the two sisters, even as Christ did from the two laws of one and the same Father; and in like manner also from the handmaids, indicating that Christ should raise up sons of God, both from freemen and from slaves after the flesh, bestowing upon all, in the same manner, the gift of the Spirit, who vivifies us.4122

    4122 The text of this sentence is in great confusion, and we can give only a doubtful translation.

    But he (Jacob) did all things for the sake of the younger, she who had the handsome eyes,4123

    4123 [Leah’s eyes were weak, according to the LXX.; and Irenæus infers that Rachel’s were “beautiful exceedingly.” Canticles, i. 15.]

    Rachel, who prefigured the Church, for which Christ endured patiently; who at that time, indeed, by means of His patriarchs and prophets, was prefiguring and declaring beforehand future things, fulfilling His part by anticipation in the dispensations of God, and accustoming His inheritance to obey God, and to pass through the world as in a state of pilgrimage, to follow His word, and to indicate beforehand things to come. For with God there is nothing without purpose or due signification.


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-02 vi.iv.iv.xx Pg 18.1


    Anf-03 iv.ix.xii Pg 3
    Ps. ii. 7, 8.

    For you will not be able to affirm that “son” to be David rather than Christ; or the “bounds of the earth” to have been promised rather to David, who reigned within the single (country of) Judea, than to Christ, who has already taken captive the whole orb with the faith of His gospel; as He says through Isaiah:  “Behold, I have given Thee for a covenant1380

    1380 Dispositionem; Gr. διαθήκην.

    of my family, for a light of Gentiles, that Thou mayst open the eyes of the blind”—of course, such as err—“to outloose from bonds the bound”—that is, to free them from sins—“and from the house of prison”—that is, of death—“such as sit in darkness”1381

    1381


    Anf-03 v.iv.v.xxv Pg 36
    Ps. ii. 8.

    If, indeed, he has some things of his own, the whole of which he might give to his son, along with the man of the Creator, then show some one thing of them all, as a sample, that I may believe; lest I should have as much reason not to believe that all things belong to him, of whom I see nothing, as I have ground for believing that even the things which I see not are His, to whom belongs the universe, which I see.  But “no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him.”4499

    4499


    Anf-03 v.iv.v.xxxix Pg 40
    Ps. ii. 8.

    “And all that glory shall serve Him; His dominion shall be an everlasting one, which shall not be taken from Him, and His kingdom that which shall not be destroyed,”5052

    5052


    Anf-03 v.iv.vi.xvii Pg 20
    Ps. ii. 8.

    It was He who “wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet5966

    5966


    Npnf-201 iii.vi.iii Pg 14


    Npnf-201 iii.viii.viii Pg 22


    Anf-02 vi.ii.viii Pg 27.1


    Anf-02 vi.iv.v.xiii Pg 8.1


    Anf-01 viii.iv.lxxxiii Pg 3
    Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

    enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278

    2278 This last clause is thought to be an interpolation.

    And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.


    Anf-01 viii.iv.xxxii Pg 4
    Ps. cx.

    ‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031

    2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault.

    He shall drink of the brook in the way; therefore shall He lift up the head.’


    Anf-01 viii.iv.xxxiii Pg 0


    Anf-03 v.iv.vi.ix Pg 20
    Ps. cx.

    was a chant in honour of Hezekiah,5599

    5599 In Ezechiam cecinisse.

    because “he went up to the house of the Lord,”5600

    5600


    Anf-03 v.iv.vi.ix Pg 23
    Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

    are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

    5602 Nos.

    have published Gospels (to the credibility of which we have to thank5603

    5603 Debemus.

    them5604

    5604 Istos: that is, the Jews (Rigalt.).

    for having given some confirmation, indeed, already in so great a subject5605

    5605 Utique jam in tanto opere.

    ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

    5606 Natum esse quum maxime.

    and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

    5607 Generavi: Sept. ἐγέννησα.

    children,”5608

    5608


    Anf-01 viii.iv.lxxxiii Pg 3
    Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

    enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278

    2278 This last clause is thought to be an interpolation.

    And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.


    Anf-01 viii.iv.xxxii Pg 4
    Ps. cx.

    ‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031

    2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault.

    He shall drink of the brook in the way; therefore shall He lift up the head.’


    Anf-01 viii.iv.xxxiii Pg 0


    Anf-03 v.iv.vi.ix Pg 20
    Ps. cx.

    was a chant in honour of Hezekiah,5599

    5599 In Ezechiam cecinisse.

    because “he went up to the house of the Lord,”5600

    5600


    Anf-03 v.iv.vi.ix Pg 23
    Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

    are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

    5602 Nos.

    have published Gospels (to the credibility of which we have to thank5603

    5603 Debemus.

    them5604

    5604 Istos: that is, the Jews (Rigalt.).

    for having given some confirmation, indeed, already in so great a subject5605

    5605 Utique jam in tanto opere.

    ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

    5606 Natum esse quum maxime.

    and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

    5607 Generavi: Sept. ἐγέννησα.

    children,”5608

    5608


    Anf-02 vi.ii.viii Pg 16.1


    Anf-03 v.v.vi Pg 3
    Literally, “into.”

    Jesus Christ, than to reign over all the ends of the earth. “For what shall a man be profited, if he gain the whole world, but lose his own soul?”862

    862


    Anf-01 viii.iv.cxxi Pg 2
    Ps. lxxii. 17.

    But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,2413

    2413


    Treasury of Scriptural Knowledge, Chapter 8

    VERSE 	(20) - 

    Zec 2:11; 14:16,17 1Ki 8:41,43 2Ch 6:32,33 Ps 22:27; 67:1-4; 72:17


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