Zechariah 2:8
Zechariah 2:8 in Multiple Translations
For this is what the LORD of Hosts says: “After His Glory has sent Me against the nations that have plundered you—for whoever touches you touches the apple of His eye—
For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
For thus saith Jehovah of hosts: After glory hath he sent me unto the nations which plundered you; for he that toucheth you toucheth the apple of his eye.
For this is what the Lord of armies has said: In the way of glory he has sent me to the nations which have taken your goods: for anyone touching you is touching what is most dear to him.
For this is what the Lord Almighty said: Afterwards the glorious Lord sent me against the nations that plundered you—for those who touch you touch the apple of his eye.
For thus saith the Lord of hostes, After this glory hath hee sent me vnto the nations, which spoyled you: for he that toucheth you, toucheth the apple of his eye.
For thus said Jehovah of Hosts: After honour He hath sent me unto the nations who are spoiling you, For he who is coming against you, Is coming against the daughter of His eye.
For the LORD of Armies says: ‘For honor he has sent me to the nations which plundered you; for he who touches you touches the apple of his eye.
For thus saith the LORD of hosts; After the glory hath he sent me to the nations which wasted you: for he that toucheth you, toucheth the apple of his eye.
For thus saith the Lord of hosts: After the glory he hath sent me to the nations that have robbed you: for he that toucheth you, toucheth the apple of my eye:
The armies of the nations that attacked you and took away your valuable possessions have attacked those who are very precious to the Commander of the armies of angels [IDM]. So he says this about me: ‘After I have honored him and sent him to rebuke the nations,
Berean Amplified Bible — Zechariah 2:8
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Zechariah 2:8 Interlinear (Deep Study)
BIB
HEB
וַ/יֹּ֣אמֶר
אֵלָ֔/ו
רֻ֗ץ
דַּבֵּ֛ר
אֶל
הַ/נַּ֥עַר
הַלָּ֖ז
לֵ/אמֹ֑ר
פְּרָזוֹת֙
תֵּשֵׁ֣ב
יְרוּשָׁלִַ֔ם
מֵ/רֹ֥ב
אָדָ֛ם
וּ/בְהֵמָ֖ה
בְּ/תוֹכָֽ/הּ
וַ/יֹּ֣אמֶר
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-3ms
אֵלָ֔/ו
ʼêl
H413
to(wards)
Prep | Suff
רֻ֗ץ
rûwts
H7323
to run
V-Qal-Impv-2ms
דַּבֵּ֛ר
dâbar
H1696
to speak
V-Piel-Impv-2ms
אֶל
ʼêl
H413
to(wards)
Prep
הַ/נַּ֥עַר
naʻar
H5288
youth
Art | N-ms
הַלָּ֖ז
hallâz
H1975
this
Pron
לֵ/אמֹ֑ר
ʼâmar
H559
to say
Prep | V-Qal-Inf-a
פְּרָזוֹת֙
pᵉrâzâh
H6519
village
N-fp
תֵּשֵׁ֣ב
yâshab
H3427
to dwell
V-Qal-Imperf-3fs
יְרוּשָׁלִַ֔ם
Yᵉrûwshâlaim
H3389
Jerusalem
N-proper
מֵ/רֹ֥ב
rôb
H7230
abundance
Prep | N-cs
אָדָ֛ם
ʼâdâm
H120
the man (Adam)
N-ms
וּ/בְהֵמָ֖ה
bᵉhêmâh
H929
animal
Conj | N-fs
בְּ/תוֹכָֽ/הּ
tâvek
H8432
midst
Prep | N-ms | Suff
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Zechariah 2:8
וַ/יֹּ֣אמֶר
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
אֵלָ֔/ו
ʼêl
H413
"to(wards)"
Prep | Suff
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
רֻ֗ץ
rûwts
H7323
"to run"
V-Qal-Impv-2ms
To run or rush, often used to describe someone moving quickly, as seen in the story of the runners in Jeremiah 51:31. This verb appears in various forms, including running swiftly or darting. It is used to convey a sense of urgency or haste.
Definition: : run/runner/messenger 1) to run 1a) (Qal) 1a1) to run 1a2) runners (participle as subst) 1b) (Polel) to run swiftly, dart 1c) (Hiphil) 1c1) to bring or move quickly, hurry 1c2) to drive away from, cause to run away
Usage: Occurs in 92 OT verses. KJV: break down, divide speedily, footman, guard, bring hastily, (make) run (away, through), post. See also: Genesis 18:2; 2 Kings 11:6; Psalms 18:30.
דַּבֵּ֛ר
dâbar
H1696
"to speak"
V-Piel-Impv-2ms
To speak or communicate, like God speaking to Moses in Exodus or a king commanding his people. It can also mean to promise or warn someone.
Definition: : speak/tell/command 1) to speak, declare, converse, command, promise, warn, threaten, sing 1a) (Qal) to speak 1b) (Niphal) to speak with one another, talk 1c) (Piel) 1c1) to speak 1c2) to promise 1d) (Pual) to be spoken 1e) (Hithpael) to speak 1f) (Hiphil) to lead away, put to flight
Usage: Occurs in 1049 OT verses. KJV: answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, [idiom] well, [idiom] work. See also: Genesis 8:15; Exodus 12:25; Leviticus 23:9.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
הַ/נַּ֥עַר
naʻar
H5288
"youth"
Art | N-ms
In the original Hebrew, this word means a young person, either a boy or a girl, from infancy to adolescence. It is used to describe the servants and attendants who worked for kings and other important people in the Old Testament, like King David's servants.
Definition: 1) a boy, lad, servant, youth, retainer 1a) boy, lad, youth 1b) servant, retainer
Usage: Occurs in 221 OT verses. KJV: babe, boy, child, damsel (from the margin), lad, servant, young (man). See also: Genesis 14:24; 1 Samuel 25:5; Psalms 37:25.
הַלָּ֖ז
hallâz
H1975
"this"
Pron
This Hebrew word means this or that, often used to point out something specific. In the Bible, it's used to identify a particular person, place, or thing, like in Genesis where God says this is the tree of life.
Definition: this, this one (without subst), yonder
Usage: Occurs in 7 OT verses. KJV: side, that, this. See also: Judges 6:20; 2 Kings 4:25; Zechariah 2:8.
לֵ/אמֹ֑ר
ʼâmar
H559
"to say"
Prep | V-Qal-Inf-a
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
פְּרָזוֹת֙
pᵉrâzâh
H6519
"village"
N-fp
This Hebrew word means a small village or open area without walls for protection. In the book of Ezekiel, it describes a type of settlement that is vulnerable to attack. The term is often translated as 'unwalled village' in the KJV.
Definition: open region, hamlet, unwalled village, open country
Usage: Occurs in 3 OT verses. KJV: (unwalled) town (without walls), unwalled village. See also: Esther 9:19; Ezekiel 38:11; Zechariah 2:8.
תֵּשֵׁ֣ב
yâshab
H3427
"to dwell"
V-Qal-Imperf-3fs
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.
יְרוּשָׁלִַ֔ם
Yᵉrûwshâlaim
H3389
"Jerusalem"
N-proper
Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.
Definition: § Jerusalem = "teaching of peace" the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Usage: Occurs in 600 OT verses. KJV: Jerusalem. See also: Joshua 10:1; 2 Kings 22:14; 2 Chronicles 24:6.
מֵ/רֹ֥ב
rôb
H7230
"abundance"
Prep | N-cs
Describes abundance or greatness in the Bible, used to talk about God's power and creation in Psalms and Isaiah.
Definition: 1) multitude, abundance, greatness 1a) multitude 1a1) abundance, abundantly 1a2) numerous 1b) greatness
Usage: Occurs in 145 OT verses. KJV: abundance(-antly), all, [idiom] common (sort), excellent, great(-ly, -ness, number), huge, be increased, long, many, more in number, most, much, multitude, plenty(-ifully), [idiom] very (age). See also: Genesis 16:10; Job 32:7; Psalms 5:8.
אָדָ֛ם
ʼâdâm
H120
"the man (Adam)"
N-ms
Adam was the first human, created by God and mentioned in Genesis 2:19, who married Eve and had sons including Cain, Abel, and Seth.
Definition: The first named man living at the time before the Flood, first mentioned at Gen.2.19; married to Eve (H2332); father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33; Another spelling of a.dam (אָדָם "Adam" H0121) man, human being
Usage: Occurs in 526 OT verses. KJV: [idiom] another, [phrase] hypocrite, [phrase] common sort, [idiom] low, man (mean, of low degree), person. See also: Genesis 1:26; Judges 18:7; Psalms 8:5.
וּ/בְהֵמָ֖ה
bᵉhêmâh
H929
"animal"
Conj | N-fs
This word refers to animals, especially large quadruped mammals. It's used in the Bible to describe livestock, wild beasts, and other creatures. It appears in stories of creation, farming, and wildlife.
Definition: 1) beast, cattle, animal 1a) beasts (coll of all animals) 1b) cattle, livestock (of domestic animals) 1c) wild beasts
Usage: Occurs in 172 OT verses. KJV: beast, cattle. See also: Genesis 1:24; Deuteronomy 28:11; Psalms 8:8.
בְּ/תוֹכָֽ/הּ
tâvek
H8432
"midst"
Prep | N-ms | Suff
This word refers to the middle or center of something, such as a group of people or a physical space. It can also mean among or between things, as seen in various Bible translations.
Definition: 1) midst, middle 1a) midst, middle 1b) into, through (after verbs of motion) 1c) among (of a number of persons) 1d) between (of things arranged by twos) 1e) from among (as to take or separate etc)
Usage: Occurs in 390 OT verses. KJV: among(-st), [idiom] between, half, [idiom] (there-, where-), in(-to), middle, mid(-night), midst (among), [idiom] out (of), [idiom] through, [idiom] with(-in). See also: Genesis 1:6; Numbers 35:5; 2 Chronicles 32:4.
Study Notes — Zechariah 2:8
Show Verse Quote Highlights
- Context
- Cross References
- Zechariah 2:8 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Zechariah 2:8
- Jamieson-Fausset-Brown on Zechariah 2:8
- Matthew Poole's Commentary on Zechariah 2:8
- Trapp's Commentary on Zechariah 2:8
- Ellicott's Commentary on Zechariah 2:8
- Adam Clarke's Commentary on Zechariah 2:8
- Cambridge Bible on Zechariah 2:8
- Barnes' Notes on Zechariah 2:8
- Whedon's Commentary on Zechariah 2:8
- Sermons on Zechariah 2:8
Context — The Redemption of Zion
6“Get up! Get up! Flee from the land of the north,” declares the LORD, “for I have scattered you like the four winds of heaven,” declares the LORD.
7“Get up, O Zion! Escape, you who dwell with the Daughter of Babylon!”
8For this is what the LORD of Hosts says: “After His Glory has sent Me against the nations that have plundered you—for whoever touches you touches the apple of His eye—
9I will surely wave My hand over them, so that they will become plunder for their own servants. Then you will know that the LORD of Hosts has sent Me.” 10“Shout for joy and be glad, O Daughter of Zion, for I am coming to dwell among you,” declares the LORD.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalms 17:8 | Keep me as the apple of Your eye; hide me in the shadow of Your wings |
| 2 | Deuteronomy 32:10 | He found him in a desert land, in a barren, howling wilderness; He surrounded him, He instructed him, He guarded him as the apple of His eye. |
| 3 | John 15:21–23 | But they will treat you like this because of My name, since they do not know the One who sent Me. If I had not come and spoken to them, they would not be guilty of sin. Now, however, they have no excuse for their sin. Whoever hates Me hates My Father as well. |
| 4 | John 14:26 | But the Advocate, the Holy Spirit, whom the Father will send in My name, will teach you all things and will remind you of everything I have told you. |
| 5 | 2 Thessalonians 1:6 | After all, it is only right for God to repay with affliction those who afflict you, |
| 6 | Psalms 105:13–15 | they wandered from nation to nation, from one kingdom to another. He let no man oppress them; He rebuked kings on their behalf: “Do not touch My anointed ones! Do no harm to My prophets!” |
| 7 | Matthew 25:40 | And the King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers of Mine, you did for Me.’ |
| 8 | Joel 3:2–8 | I will gather all the nations and bring them down to the Valley of Jehoshaphat. There I will enter into judgment against them concerning My people, My inheritance, Israel, whom they have scattered among the nations as they divided up My land. They cast lots for My people; they bartered a boy for a prostitute and sold a girl for wine to drink. Now what do you have against Me, O Tyre, Sidon, and all the regions of Philistia? Are you rendering against Me a recompense? If you retaliate against Me, I will swiftly and speedily return your recompense upon your heads. For you took My silver and gold and carried off My finest treasures to your temples. You sold the people of Judah and Jerusalem to the Greeks, to send them far from their homeland. Behold, I will rouse them from the places to which you sold them; I will return your recompense upon your heads. I will sell your sons and daughters into the hands of the people of Judah, and they will sell them to the Sabeans—to a distant nation.” Indeed, the LORD has spoken. |
| 9 | Jeremiah 50:17–18 | Israel is a scattered flock, chased away by lions. The first to devour him was the king of Assyria; the last to crush his bones was Nebuchadnezzar king of Babylon.” Therefore this is what the LORD of Hosts, the God of Israel, says: “I will punish the king of Babylon and his land as I punished the king of Assyria. |
| 10 | Obadiah 1:10–16 | Because of the violence against your brother Jacob, you will be covered with shame and cut off forever. On the day you stood aloof while strangers carried off his wealth and foreigners entered his gate and cast lots for Jerusalem, you were just like one of them. But you should not gloat in that day, your brother’s day of misfortune, nor rejoice over the people of Judah in the day of their destruction, nor boast proudly in the day of their distress. You should not enter the gate of My people in the day of their disaster, nor gloat over their affliction in the day of their disaster, nor loot their wealth in the day of their disaster. Nor should you stand at the crossroads to cut off their fugitives, nor deliver up their survivors in the day of their distress. For the Day of the LORD is near for all the nations. As you have done, it will be done to you; your recompense will return upon your own head. For as you drank on My holy mountain, so all the nations will drink continually. They will drink and gulp it down; they will be as if they had never existed. |
Zechariah 2:8 Summary
Zechariah 2:8 tells us that God is very protective of His people, Israel, and that He will punish those who harm them. This is because Israel is very precious to God, like the 'apple of His eye'. God's care for His people is a demonstration of His love and justice, as seen in other parts of the Bible, such as Psalm 121:3-4, where God promises to watch over and protect His people. This verse reminds us that God is a God of justice and love, and that He will ultimately redeem and care for those who are His.
Frequently Asked Questions
What does it mean that the nations have 'plundered' Israel in Zechariah 2:8?
The nations have taken advantage of and harmed Israel, which is a serious offense to God, as seen in Zechariah 2:8 and supported by Deuteronomy 30:7, where God promises to punish those who persecute His people.
What is the significance of the 'apple of His eye' in this verse?
The 'apple of His eye' is a metaphor for something precious and cherished, indicating that Israel is deeply loved and protected by God, similar to how the psalmist describes God's care for him in Psalm 17:8.
How does God's Glory sending the prophet relate to God's judgment on the nations?
God's Glory sending the prophet is a sign of God's power and authority, and His judgment on the nations is a demonstration of His justice and care for His people, as seen in Isaiah 48:16, where God sends His Spirit and messenger to accomplish His will.
What is the role of the prophet in Zechariah 2:8?
The prophet is sent by God's Glory to speak on behalf of God, declaring His message of judgment and redemption to the nations and His people, similar to the role of prophets in other parts of the Bible, such as Ezekiel 2:1-3:11.
Reflection Questions
- How does the knowledge that God is our protector and defender affect my daily life and interactions with others?
- In what ways can I be a reflection of God's love and care for His people, as described in Zechariah 2:8?
- How can I apply the principle of God's justice and care for the oppressed to my own life and community?
- What does it mean for me to be 'the apple of God's eye', and how should that impact my sense of identity and purpose?
Gill's Exposition on Zechariah 2:8
For thus saith the Lord of hosts,.... Christ, who is the true Jehovah, and Lord of armies, as appears from his being sent in the next clause: After the glory; which is promised, Zechariah 2:5 so the
Jamieson-Fausset-Brown on Zechariah 2:8
For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
Matthew Poole's Commentary on Zechariah 2:8
Some refer this to what went before, as a reason why the Jews should return, for God hath commanded it. I think it is an encouragement to the Jews to return, because God had promised to make them a glory, and now assures them that he will take a very particular care of them, therefore sends his Son, as a Judge or Vindex against the nations that had spoiled the Jews; or God sends his Son to them to inform them that it is their interest to unite with the Jews, and become the people of God, and be partakers of the glory and safety of God’ s Israel; however, to let them understand that it will be dangerous to do violence to Israel, as it would be dangerous to any one to violate what is most dear to him that can destroy the offender; to tell them Israel is the apple of God’ s eye.
Trapp's Commentary on Zechariah 2:8
Zechariah 2:8 For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.Ver. 8. For thus saith the Lord of hosts] Sanchez referreth these words to those aforegoing, q.d. "Deliver thyself," &c. for so the Lord commandeth. But herein he stands alone, the current of interpreters carrying it against him. This preface seems prefixed for procuring more authority to the ensuing promise, which to the poor Jews might seem incredible. If Jehovah speaketh it, and he that hath all power in his hand to effect what he speaketh, why should any one doubt, or despair? After this glory] i.e. These glimmerings of glory, these outgoings of grace begun among you, and by degrees to be finished. Hath he sent me unto the nations which spoiled you] Or, against the nations, for it is a sending in judgment; and perhaps against either the Chaldeans, destroyed by the Persians, or the Persians, afterwards destroyed by the Grecians and by Alexander the Great, see Isaiah 33:1. Now, whereas some object that Christ is here said to be sent by his Father, and this seems to import an inferiority; it is answered: First, that two equals by mutual consent may send one another.
Mission doth not always import inequality. Secondly, one may be inferior to another, either by nature, and so Christ is not; or by condition, as he is the Mediator, and as he did voluntarily abase himself; and so he is, Philippians 2:7. For he that toucheth you toucheth the apple of his eye] The little man, that is, in the eye (as pupilla of pupa), or, the black of the eye (Ishon, of Ish. It is here called Bath, the daughter of the eye; because it is as dear to a man as an only daughter). God, who at first drew light out of darkness, doth, by an admirable work, draw the light of the body out of the black apple of the eye. Philosophers call it, the crystalline humour. It is the tenderest piece of the tenderest part; to express the inexpressible tenderness of God’ s love, saith Salvian. The eye is kept most diligently, and strongly guarded by nature with tunicles. A man can better bear a thultch on the back than a touch on the eye. Siquis digitum meum mordent, siquis pungat brachium et crura, siquis etiam duriter vulneret, &c., saith Calvin here.
If one bite my finger, prick my leg or arm, yea, slash and wound me, I can better bear it than if he thrust his finger in my eyes. Amida, son of Mulasses, King of Tunis, cruelly put out his father’ s eyes, by holding hot burning basins before them. Robert de Behasme, Earl of Shrewsbury, A.D. 1111, playing with his own child, for a pastime, put his thumb in the boy’ s eyes, and thrust out the balls thereof.
Ellicott's Commentary on Zechariah 2:8
(8) After the glory—i.e., in search of glory—viz., to display God’s glory upon the heathen in judgment and mercy, by first breaking their power (Zechariah 2:9), and afterwards attaching them to His service (Zechariah 2:11). (Comp. Zechariah 14 : when the prophet gives the substance of the Lord’s words, as in this verse and Zechariah 2:9, the first person singular refers to the prophet; but when. as in Zechariah 2:9, he gives the actual words of God, “I” means, of course, the Lord Himself.)
Adam Clarke's Commentary on Zechariah 2:8
Verse 8. After the glory] After your glorious deliverance from the different places of your dispersion; He hath sent me unto the nations which spoiled you, that they may fall under grievous calamities, and be punished in their turn. On Babylon a great calamity fell, when besieged and taken by the Persians. The following note I received from a sensible and pious correspondent: - Zechariah 2:5. "For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. Zechariah 2:8. "For thus saith the Lord of hosts, who hath sent me, the future glory (or the glory which is to come) unto the nations which spoiled you; for he that toucheth you toucheth the apple of his eye. Behold, I will shake mine hand upon them, and they shall be a spoil to their servants; and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion; for lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people; and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee.
And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. "If in the eighth verse אחר כבוד may be rendered the future, or the glory that is to come, it will harmonize with the context as a prophecy of the Messiah, whereas in our English translation the words after the glory are unintelligible. And so the Seventy. "It is evident the person speaking is distinguished from the Lord of hosts, as being sent by him; yet this person sent is also called Jehovah; and the nations who shall be joined to Jehovah in that day are called his people; and he (the person sent) will dwell in the midst of thee, (i.e., Zion,) and shall inherit Judah his portion, c. "In confirmation of my view of the eighth verse, I think Exodus 33:18-23 may be compared with it. Moses besought God that he would show him his glory upon which it was said to him, "Whilst my glory passeth by,' I will put thee in a cleft of the rock, and will cover thee with my hand whilst I pass by; and I will take away my hand, and thou shalt see my אחר achar. Now as this was a fulfilment of Moses's request, who entreated to behold the glory, it follows that this אחר was the Divine glory, which alone he was capable of seeing. "'No man hath seen God at any time, the only begotten Son, (the Lord Jesus Christ,) which is in the bosom of the Father, he hath declared him.'" - M. A. B.
Toucheth the apple of his eye.] בבבת עינו bebabath eyno, the babet of his eye. This is a remarkable expression.
Cambridge Bible on Zechariah 2:8
8. after the glory] rather, after glory. There is no article to shew that there is a reference, as has been supposed, to Zechariah 2:5, so that it would mean, “after the glory which I have promised has come upon Israel,” &c. The more probable meaning therefore is, “after,” i.e. in pursuit, or in prosecution of glory; to get the glory, to manifest My glory, in their punishment for having spoiled My people, and so touched Me in the apple of Mine eye. hath he sent me] “hath He (Jehovah, the speaker), sent me (the agent commissioned).” We should have expected, “have I sent thee,” and, “of my eye,” at the end of the verse, especially as the actual words of Jehovah follow in the next verse. But such changes of person are not uncommon in Hebrew. the apple of his eye] lit. “the cavity or gate of his eye.” Comp. Deuteronomy 32:10; Psalms 17:8, where however the Heb. word is different.
Barnes' Notes on Zechariah 2:8
After the glory - Jonathan: “Which it is promised to bring upon you.” This being the usual construction, the words involve a great course of God’s dealing, of first showing favor to those who will
Whedon's Commentary on Zechariah 2:8
6. Ho, ho — The Hebrew word is translated also “woe” or “alas”; it is more than a call to attention; it always expresses a feeling of pain on the part of the speaker, arising from compassion with
Sermons on Zechariah 2:8
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We Need Never Be Discouraged (Kannada) by Zac Poonen | This sermon emphasizes the importance of understanding Satan's tactics, particularly focusing on discouragement as one of his main weapons against young people. It highlights the n |
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Blood on the Moon by David Davis | This sermon delves into the spiritual battle in the Middle East, contrasting the shedding of blood in the region with the sacrificial blood of Jesus. It emphasizes the need for a f |
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Enlightenment on Resurrection Life by Zac Poonen | This sermon emphasizes the importance of faith in believing that God is a rewarder of those who diligently seek Him. It challenges listeners to examine their faith by questioning i |
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This Thing Is From Me by Charles E. Cowman | Charles E. Cowman preaches about finding comfort and purpose in life's disappointments by recognizing that every circumstance, whether good or challenging, is orchestrated by God f |
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The New Anti-Semitism by Art Katz | Art Katz addresses the alarming rise of anti-Semitism, which he describes as 'the new anti-Semitism,' highlighting its resurgence in mainstream society, including universities and |
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The Fruits of Faith by Joshua Daniel | Joshua Daniel preaches about the faithfulness of God in watching over and protecting His people, using examples from the lives of biblical figures like Abraham, Joseph, Moses, Elij |
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Those Who Strike at God's Eyes by Thomas Brooks | Thomas Brooks emphasizes the profound connection between God and His people, illustrating that those who harm God's followers are, in essence, striking at God Himself. He draws fro |