For Yahweh of Armies says: “As I thought to do evil to you, when your fathers provoked me to wrath,” says Yahweh of Armies, “and I didn’t repent;
Parallel Translations
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For Yahweh of Armies says: “As I thought to do evil to you, when your fathers provoked me to wrath,” says Yahweh of Armies, “and I didn’t repent;
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For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:
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For thus saith the LORD of host: As I purposed to do evil unto you, when your fathers provoked Me, saith the LORD of hosts, and I repented not;
Cross-references (9)
Passages linked to Zechariah 8:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezekiel 24:14 I, Yahweh, have spoken it. It will happen, and I will do it. I won’t go back. I won’t spare. I won’t repent. According to your ways, and according to your doings, they will judge you,” says the Lord Yahweh.’ ”
- Jeremiah 31:28 It will happen that, like as I have watched over them to pluck up and to break down and to overthrow and to destroy and to afflict, so I will watch over them to build and to plant,” says Yahweh.
- Jeremiah 4:28 For this the earth will mourn, and the heavens above be black, because I have spoken it. I have planned it, and I have not repented, neither will I turn back from it.”
- 2 Chronicles 36:16 but they mocked the messengers of God, and despised his words, and scoffed at his prophets, until Yahweh’s wrath arose against his people, until there was no remedy.
- Psalms 33:11 The counsel of Yahweh stands fast forever, the thoughts of his heart to all generations.
- Isaiah 14:24 Yahweh of Armies has sworn, saying, “Surely, as I have thought, so shall it happen; and as I have purposed, so shall it stand:
- Jeremiah 15:1-6 Then Yahweh said to me, “Though Moses and Samuel stood before me, yet my mind would not turn toward this people. Cast them out of my sight, and let them go out! It will happen, when they ask you, ‘Where shall we go out?’ then you shall tell them, ‘Yahweh says: “Such as are for death, to death; such as are for the sword, to the sword; such as are for the famine, to the famine; and such as are for captivity, to captivity.” ’ “I will appoint over them four kinds,” says Yahweh: “the sword to kill, the dogs to tear, the birds of the sky, and the animals of the earth, to devour and to destroy. I will cause them to be tossed back and forth among all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, king of Judah, for that which he did in Jerusalem. For who will have pity on you, Jerusalem? Who will mourn you? Who will come to ask of your welfare? You have rejected me,” says Yahweh. “You have gone backward. Therefore I have stretched out my hand against you and destroyed you. I am weary of showing compassion.
- Jeremiah 20:16 Let that man be as the cities which Yahweh overthrew, and didn’t repent. Let him hear a cry in the morning, and shouting at noontime;
- Zechariah 1:6 But my words and my decrees, which I commanded my servants the prophets, didn’t they overtake your fathers? “Then they repented and said, ‘Just as Yahweh of Armies determined to do to us, according to our ways, and according to our practices, so he has dealt with us.’ ”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain The Prophet confirms the truth in the preceding verse,…
The Prophet confirms the truth in the preceding verse, when he said that there would be a wholly different lot to the Jews, as they would in every way be blessed. He shows the cause of the change; for God would begin to favor them, who had been before displeased with them. We indeed know that the Holy Spirit everywhere calls men before God’s tribunal, that they may know that no adversity happens to them, except through their sins. So also in this place Zechariah reminds us, that God had been angry with the Jews, because they had provoked his wrath. But now a promise is added, that God had turned; not that he had changed his mind, but he meant to show that he was pacified. We indeed know that we are to judge of God’s love or hatred to us by outward things; for when God treats us severely, manifest tokens of his wrath appear; but when he deals kindly with us, then the fruit of reconciliation seems evident. According to this view does he now say, that God was of another mind than formerly towards the Jews; for he designed to show them kindness, having before sharply and severely chastised them. But we must more particularly consider each part.
He says, that as God had previously resolved to punish the Jews, he was now inclined to show mercy, and that they would find him as it were changed and different from what he had been. These verses, as I have said, are explanatory; for the Prophet had briefly promised that the Jews would be a remarkable example of being a blessed people, but he now shows why God had previously inflicted on them so many evils and calamities, even because their fathers had provoked his wrath. And when he says that he had visited them on account of the crimes or sins of their fathers, we must understand this of the body of the people. Superfluous then is the question which some interpreters moot, Whether God punished the children for the sins of their fathers, when yet he declares in another place, that the soul that sins shall die: for in this place the Prophet does not distinguish the fathers from the children, but intimates that God had not been propitious to the Jews, because they had before greatly provoked his wrath. There is yet no doubt, but that every one justly suffered the punishment of his iniquity. The import of the whole is, that the Jews gained nothing by evasion, for God had not without reason visited them, but had rendered a just reward for their sins. This is one thing.
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What he adds, that God repented not for being thus angry, means the same as though he had said, that the Jews through their perverseness had only rendered God’s rigour inflexible. Zechariah then reminds us, that when men cease not to add evils to evils, and obstinately rush on as though they would make war with God, he then becomes as it were obstinate too, and according to what is said in the eighteenth Psalm, “deals perversely with the perverse.” The reason then why God declares that he had been implacable to his people, is, because the wickedness of those whom he had spared and long tolerated was become unhealable; for when he saw that they were wholly perverse, he armed himself for vengeance.
And hence we may gather a general truth, — that God cannot be intreated by us, except when we begin to repent; not that our repentance anticipates God’s mercy, for the question here is not, what man of himself and of his own inclination can do; as the object of Zechariah is only to teach us, that when God designs to forgive us, he changes our hearts and turns us to obedience by his Spirit; for when he leaves us in our hardness, we must necessarily be ever afflicted by his hand until we at last perish.
We must at the same time notice what I have also referred to, — that God here closes the mouths of the Jews, that they might not murmur against his severity, as though he had dealt cruelly with them. He then shows that these punishments were just which the Jews had endured; for it had not been for one day only, but for a continued succession of time, that the fathers had excited his wrath. The reason why he speaks of the fathers rather than of themselves is, because they had for a long series of years hardened themselves in their wickedness, and corruption had become in them as it were hereditary. He now says that he had turned; not that he was of another mind, as we have already said, but this is to be understood of what the people experienced; for God seemed to be in a manner different, when he became kind to them and showed them favor, having before manifested many tokens of vengeance.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Read Ezek. 18:20.
Read Ezek. 18:20.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Zec 8:14 For thus saith the LORD of hosts;…
Zec 8:14 For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:
Ver. 14. As I thought to punish you] He had promised to make them of a curse a blessing, and here he shows them the cause of this change, namely, God’s better thoughts of them, and toward them, upon their return unto him. And because they might haply think that their fathers had hard measure, he tells them that their punishment was the fruit of their provocations. And whereas they might expect that God should repent and relent toward them, he shows here that he had repented so long, that he was even weary with repenting, Jer 15:6; and that he, therefore, was implacable because he found them incurable. Hence he resolved, as Eze 24:13, and would not be altered, Crudelem medicum intemperans aeger facit A headstrong patient makes a cruel doctor. (Mimus). Lo, thus far these Jews had found and felt God’s fingers; and that in his menaces he had been as good as his word.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain As I thought, determined first, then declared my resolution,…
As I thought, determined first, then declared my resolution, in my threats and many warnings given,
to punish you, Jews, the body of that nation; you, one with your fathers.
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When your fathers provoked; highly, obstinately, and till there was no remedy, my wrath being kindled and continually increased by increase of your fathers’ sins and yours.
I repented not; I did not fail to do as I said I would, I neither changed my mind, for I am not a man, nor changed the course of my providence, but executed my threats.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain So again,.... Or "so I am returned" (n), as…
So again,.... Or "so I am returned" (n), as in Zac 8:3,
have I thought in these days to do well unto Jerusalem, and to the house of Judah; by bestowing the above mentioned blessings on them; and as Jehovah has thought, so it comes to pass, and as he has purposed, so it stands; whatever he determines shall be, as for evil, so for good, Isa 14:24,
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fear ye not; as in Zac 8:13.
(n) "sic conversus sum", Pagninus, Montanus, Calvin; "ita conversus", Junius & Tremellius, Piscator; "reversus sum", Burkius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain I repented not - I did not fail to…
I repented not - I did not fail to do it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Zec 8:14-15. As I thought to punish you —…
Zec 8:14-15. As I thought to punish you — As my wisdom saw it to be fit and necessary to punish your nation; and I accordingly did punish it, when your fathers transgressed my laws in such a manner that my justice and wisdom could no longer suffer it; So again, &c. — So now my wisdom sees it to be fit, since you have been reformed by your sufferings, that I should be favourable to you, bestow my blessings upon you, and protect you from your enemies.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain As I thought to punish you - (Literally, to…
As I thought to punish you - (Literally, to do evil to you) “and repented not.” In like way God says in Jeremiah, “I have purposed and will not repent.” Jer 4:28.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain I thought--I determined.
I thought--I determined.
you--that is, your fathers, with whom ye are one; the Jewish Church of all ages being regarded as an organic whole (compare Hag 2:5; Mat 23:31-32).
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repented not--I changed not My purpose, because they changed not their mind (Ch2 36:16). With the froward God shows Himself froward (Psa 18:26). If the threatened punishment has been so unchangeably inflicted, much more will God surely give the promised blessing, which is so much more consonant to His nature (Jer 31:28).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 14–17. “The ground upon which the promise rests is…
14–17. “The ground upon which the promise rests is given in Zec_8:14-15, and it is closed in Zec_8:16-17, by the addition of the condition on which it is to be fulfilled.” Keil.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (14-17) As the Captivity had been brought about by…
(14-17) As the Captivity had been brought about by God’s decree, so, too, the Restoration. The people, therefore, need not fear, if only they do that which is righteous in His sight.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The ground of the promso is the will of…
The ground of the promso is the will of God, who cannot deceive. As I thought to punish you; as I purposed to do evil to you; i.e. to the nation whose continuity is thus intimated. (comp. Hag_2:5; and for a similar contrast of punishment and blessing, see Jer_31:25) I repented not. God carried out the dread decree to the full. (Zec_1:6 2Ch_36:16) (For the phrase applied to God, comp. Num_23:19 Jer_4:28 Jon_3:10, where see note) Vulgate, "I pitied not."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain Repentance (O.T.), Summary: In the O.T., repentance is the…
repented
Repentance (O.T.), Summary: In the O.T., repentance is the English word used to translate the Heb. nacham, to be "eased" or "comforted." It is used of both God and man. Notwithstanding the literal meaning of nacham, it is evident, from a study of all the passages, that the sacred writers use it in the sense of metanoia in the N.T.--a change of mind. Mat 3:2 (See Scofield "Act 17:30"). As in the N.T., such change of mind is often accompanied by contrition and self-judgment. When applied to God the word is used phenomenally according to O.T. custom. God seems to change His mind. The phenomena are such as, in the case of man, would indicate a change of mind.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:14-15 determined: The repetition of this word emphasizes God’s…
8:14-15 determined: The repetition of this word emphasizes God’s sovereignty in judging Israel’s sin and then in blessing them.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.