Zechariah 8:14 kjv
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:
Zechariah 8:14 nkjv
"For thus says the LORD of hosts: 'Just as I determined to punish you When your fathers provoked Me to wrath,' Says the LORD of hosts, 'And I would not relent,
Zechariah 8:14 niv
This is what the LORD Almighty says: "Just as I had determined to bring disaster on you and showed no pity when your ancestors angered me," says the LORD Almighty,
Zechariah 8:14 esv
For thus says the LORD of hosts: "As I purposed to bring disaster to you when your fathers provoked me to wrath, and I did not relent, says the LORD of hosts,
Zechariah 8:14 nlt
"For this is what the LORD of Heaven's Armies says: I was determined to punish you when your ancestors angered me, and I did not change my mind, says the LORD of Heaven's Armies.
Zechariah 8 14 Cross References
| Verse | Text | Reference |
|---|---|---|
| Zechariah 8:14 | "For thus says the LORD of hosts: Just as I have purposed to bring disaster upon you | Zechariah 8:15 |
| Isaiah 54:7 | "For a brief moment I abandoned you, but with great compassion I will gather you. | Isaiah 1:24; Jeremiah 31:28; Hosea 1:6 |
| Jeremiah 31:28 | "And it shall be that as I have watched over them to pluck up and to break down, | Jeremiah 12:14-17; 18:7-10; Amos 9:4, 9 |
| Jeremiah 29:10-11 | "For thus says the LORD: When seventy years are completed for Babylon, I will visit you | Psalm 23:4; Romans 8:28; Jeremiah 31:16 |
| Isaiah 43:1-3 | But now thus says the LORD, he who created you, O Jacob, he who formed you, O Israel: | Isaiah 41:14; 44:6, 24; Jeremiah 10:16 |
| Jeremiah 32:42 | “For thus says the LORD: Just as I have brought upon this people all this great disaster, | Jeremiah 19:3; 38:2-3; Ezekiel 11:5, 13 |
| Romans 11:28-29 | As regards the gospel, they are enemies for your sake. But as regards election, they are | Romans 9:27-28; 11:1; Deuteronomy 7:7-8 |
| Ephesians 2:4-5 | But God, being rich in mercy, because of the great love with which he loved us, | Psalm 103:4; 116:5; 145:8; 1 John 4:16 |
| 1 Peter 1:3 | Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, | 1 Peter 2:10; 1 Peter 5:10; Titus 3:5 |
| Hosea 1:6 | She conceived again and bore a daughter, and the LORD said to him, “Call her name Lo-ruhamah, | Hosea 1:1, 4; 2:1, 4, 23 |
| Amos 9:11-12 | "In that day I will raise up the tent of David that is fallen and repair its breaches, | Acts 15:16-17; Isaiah 11:1; Jeremiah 23:5 |
| Isaiah 1:26 | "And after that I will restore your judges as at the first, and your counselors as at the beginning. | Isaiah 60:21; Jeremiah 3:16; 26:15 |
| Psalm 89:33-34 | but my steadfast love will not wholly take from him, nor will my faithfulness ever fail. | Psalm 89:2; Psalm 100:5; Psalm 145:10 |
| Isaiah 40:1-2 | "Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her | Isaiah 51:3; 52:9; Lamentations 4:22 |
| Matthew 5:17 | “Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish | Luke 21:33; John 5:46; Acts 3:21 |
| Revelation 21:4 | He will wipe away every tear from their eyes, and death shall be no more, neither shall there | Isaiah 25:8; 1 Corinthians 15:54, 57 |
| 1 Corinthians 1:9 | God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord. | 1 Thessalonians 5:24; Hebrews 10:23 |
| Titus 3:7 | so that, having been justified by his grace, we might become heirs according to the hope of eternal life. | Galatians 3:29; Romans 8:17; John 3:16 |
| Psalm 30:5 | For his anger is but for a moment, and his favor is for a lifetime. Weeping may tarry for the night, | Psalm 103:9; Isaiah 12:1; Jeremiah 30:17 |
| Deuteronomy 30:3 | then the LORD your God will restore your fortunes and have compassion on you, and he will | Deuteronomy 4:29-31; Nehemiah 1:9 |
Zechariah 8 verses
Zechariah 8 14 Meaning
This verse speaks of God’s intentional decision to bring disaster upon His people in the past, contrasting it with His current, firm intention to do good to Jerusalem. It highlights a pivotal shift in God's dealings, moving from judgment to restoration and blessing for Zion.
Zechariah 8 14 Context
Zechariah 8:14 is situated within the latter part of Zechariah's prophecy, specifically a section where the prophet relays direct messages from the LORD of hosts concerning Jerusalem and its people. This follows a period of rebuilding the Temple and reflects the post-exilic community. Zechariah had previously been shown visions of restoration and had conveyed messages of both judgment for past sins and hope for future renewal. Chapter 8 begins a series of oracles promising a return to favor, a restoration of Jerusalem's status, and widespread blessings. Verse 14 directly contrasts God’s past “purposing to bring disaster” with His present “purposing to do good.” This declaration serves to reassure the people, emphasizing God's unwavering commitment to bless them now, even after their historical unfaithfulness and the resulting divine discipline. The historical backdrop involves the return from Babylonian exile and the challenges faced in re-establishing their community and the Temple.
Zechariah 8 14 Word Analysis
כי (ki): This is a common Hebrew conjunction, functioning as "for," "because," or introducing a declarative statement. Here, it introduces the reason or basis for the statement that follows, reinforcing the LORD's present intent.
כה (koh): Means "thus" or "so." It introduces the LORD's statement, signifying direct speech.
אמר (amar): The verb "to say." It indicates that the LORD of hosts is speaking.
יהוה (YHWH): The personal covenant name of God, translated as "LORD" (or sometimes "Jehovah"). It emphasizes God's eternal, self-existent nature and His covenant relationship with Israel.
צבאות (tseva'ot): Means "hosts" or "armies." "LORD of hosts" signifies God's supreme authority and power over all celestial and earthly powers, underscoring the weight and authority behind His declaration.
כאשר (ka'asher): A conjunction meaning "just as" or "when." It introduces a comparative clause, setting up the contrast between past and present divine action.
זמותי (zimoti): From the root זמם (zamam), meaning "to plan," "to purpose," "to plot," or "to devise." In the Niphal stem here, it indicates that the purpose was divised or conceived by God. It points to a deliberate, intentional decision.
להרע (laha'ra): Infinitive construct of הרע (ha'ra), meaning "to do evil" or "to bring disaster." The presence of the direct object pronoun "-a" attached to the verb signifies that the disaster was directed upon them.
לכם (lakem): The second-person plural masculine pronoun, "to you" or "upon you." It refers directly to the people of Israel.
כן (ken): Means "so" or "thus." It introduces the parallel statement, indicating God's present and contrasting intention.
שקקתי (shaqaqti): The Qal perfect first-person common singular of שׂוּק (suq), meaning "to rush," "to hasten," or "to carry with haste." It can imply a vigorous and active bringing forth. Other scholars suggest a connection to שׁוק (shuq), "to broaden," hence "to cause to spread out" or "to bring abundantly." The meaning here is a resolute bringing of good.
להטיב (laha'tiv): Infinitive construct of היטיב (haytiv), the Hiphil stem of טוב (tov), meaning "to do good," "to deal well," or "to bestow favors." The direct object pronoun attached signifies that the good is directed to them.
לירושלם (liy'rushalayim): The preposition "l'" ("to" or "upon") prefixed to "Yerushalayim," meaning "Jerusalem." It indicates the recipient of God’s future goodness.
היות (hiyyot): Infinitive construct of היה (hayah), "to be." It connects the verb "purposed" with the state of being, forming the clauses "purposed to bring" and "purposed to do good."
Words/Phrases Group Analysis:
- "Just as I have purposed to bring disaster upon you": This phrase reflects God's past permissive will or His sovereign decree of judgment as a consequence of sin, aligning with the principle of sowing and reaping in obedience and disobedience. It was a deliberate, yet remedial, action.
- "now I have purposed to do good to Jerusalem": This expresses God's renewed and decisive commitment to blessing, specifically for Jerusalem. The "now" signals a distinct shift from the preceding disciplinary period.
- The parallelism "purposed to bring disaster... purposed to do good" highlights a profound theological concept: God’s sovereign plan encompasses both judgment and mercy. His judgments are never arbitrary but are carried out with purpose, just as His mercy and restoration are also intentionally applied.
Zechariah 8 14 Bonus Section
The concept of God’s "purposing" (זמותי, zimoti) in relation to both disaster and good underscores His sovereignty over all events. This echoes the Deuteronomic principle that blessing follows obedience and curse follows disobedience (Deuteronomy 28). However, Zechariah here emphasizes that even the purging was done with a divine purpose, aimed at bringing them back. The ultimate "doing good" is realized in Christ, who fulfilled the Law and prophets, bringing about reconciliation and eternal life (Ephesians 2:4-5), which is the greatest "good" purposed by God for humanity. The restoration of Jerusalem serves as a type or shadow of the spiritual restoration available through Jesus.
Zechariah 8 14 Commentary
This verse succinctly captures a core theme of God’s relationship with His people: discipline followed by restoration. God’s decisions are not haphazard; they are purposed. In the past, disaster was purposed as a corrective measure for Israel's sin. Now, however, good is purposed for Jerusalem. This shift demonstrates God's faithfulness to His covenant, His unfailing mercy, and His ultimate desire for reconciliation and blessing. It reassures the post-exilic community that their hardships were not the end of God’s plan, but rather a necessary step towards a future of peace and prosperity centered in Jerusalem, a foreshadowing of Christ's redemptive work that brings ultimate good.