Zechariah 8:1 — Word Study
WLCוַיְהִ֛י דְּבַר־ יְהוָ֥ה צְבָא֖וֹת לֵאמֹֽר׃
BSAAgain the worddâbâr [message, utterance] of the LORDYᵉhôvâh [Yehovah, the Lord of Israel] of Hoststsâbâʼ [armies, heavenly forces] came [to me]hâyâh▸ sayingʼâmar [to speak, to command]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֛י | and it came | Verb, Qal, sequential imperfect third person masculine singular |
| דְּבַר־ | [the] word of | Noun common, masculine singular construct |
| יְהוָ֥ה | Yahweh | Noun proper |
| צְבָא֖וֹת | of hosts | Noun common, feminine plural absolute |
| לֵאמֹֽר׃ | saying | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Again the word of the LORD of Hosts came to me, saying: |
| KJV | Again the word of the LORD of hosts came to me, saying, |
| ASV | And the word of Jehovah of hosts came to me, saying, |
| YLT | And there is a word of Jehovah of Hosts, saying: |
| WEB | The word of Yahweh of Armies came to me. |
| BBE | And the word of the Lord of armies came to me, saying, |
Where they part company is in the phrasing of יְהִ֛י — see How Translations Differ.
The sentence has a main clause followed by a saying phrase, emphasizing the direct communication from God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Zechariah 8:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Word of the LORD to Zechariahgenerated
Zechariah 8:1 introduces a new message from the LORD of Hosts, indicating a direct communication to Zechariah. This verse sets the stage for God's promises and intentions towards Zion, as seen in the following verses where He expresses His zeal for His people and His plans for Jerusalem.
Cross References
The Key Word — יְהִ֛י, vay.Higenerated
The verb הָיָה (hayah) means 'to be' and is often used in narrative contexts to indicate that something has come to pass. It is a sequential imperfect form, suggesting an ongoing action or state. In this verse, it marks the arrival of God's word, emphasizing its significance.
The use of יְהִ֛י here indicates that the word of the LORD is not just a passive statement but an active declaration that carries weight and authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יְהִ֛י governs the main clause, indicating the arrival of the word. The structure is straightforward, with a subject and a prepositional phrase that clarifies the source of the message.
The syntax emphasizes the action of God's word coming to Zechariah, highlighting the direct communication from the divine.
Septuagint Backgroundgenerated
The Septuagint translates יְהִ֛י as ἐγένετο (egeneto), which carries a similar meaning of 'it came to be.' This choice reflects the continuity of the message's importance across translations.
The Greek word λόγος is used for דְּבַר־, indicating that the concept of 'word' or 'message' is preserved in both Hebrew and Greek contexts.
In plain words — the whole versegenerated
Zechariah 8:1 tells us that the word of the LORD of Hosts came to Zechariah, indicating a new message from God. This verse sets the tone for the following declarations about God's intentions for Zion and Jerusalem.
Frequently Asked Questionsgenerated
It signifies that God is actively communicating His plans and intentions to His prophet, emphasizing the importance of the message.
This title highlights God's authority over the heavenly armies and His power to fulfill His promises.
It shows that God speaks directly to His people through His prophets, conveying important messages that require attention.
It introduces God's promises of restoration and His passionate concern for Zion, which are central themes throughout the book.
Reflection Questionsgenerated
- How do I recognize when God is speaking to me in my life?
- What does it mean for me to be attentive to God's messages?
- In what ways can I respond to God's word as Zechariah did?
- How can I share the messages I receive from God with others?
The early church on this verse — how the Fathers read it
Jerome comments on this passage, emphasizing the significance of the LORD's message to His people and His zealous commitment to Zion.
And the word of the Lord of hosts came, saying: Thus saith the Lord of hosts: I am jealous for Zion with a great jealousy, and with a great indignation am I jealous for her.Early Church Fathers on Zechariah 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 8:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAgain the word of the Lord of hosts came [to me] saying. The phrase, "to me", is wanting in the Hebrew text; and is the only place it is wanting in, as the Masora observes; though undoubtedly it is
Read John Gill on Zechariah 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAgain the word of the LORD of hosts came to me, saying, After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity.
Read Robert Jamieson on Zechariah 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 8 The restoration of Jerusalem, . The people are encouraged to build the temple by a promise of God’ s blessing, . Truth and justice required of them, ,17. Joy and enlargement of the church promised, . Again, or And, Heb.; as the word of reproof in the former chapter, so the word of consolation in this chapter, was from God. The Lord of hosts: hereby God assureth the Jews that what he promiseth he can perform, and therefore in this chapter, where so many things, so great, are promised, this name is very many times repeated, viz. eighteen.
Read Matthew Poole on Zechariah 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 8:1 Again the word of the LORD of hosts came [to me], saying,Ver. 1. Again the word of the Lord of hosts] As for reprehension in the former chapter, so for consolation in this; that they might not be discouraged, or say, as once they did, There is no hope; but lifting up the hands which hung down, and the feeble knees, they might go on to lay the last stone with joy. To which end also no less then eighteen different times in this one chapter God is styled the Lord of hosts; that, resting upon God’ s power and goodness (whereof they are assured by many precious promises), as upon the Jachin and Boaz, the two main pillars of a Christian’ s faith, they might have strong consolation.…
Read John Trapp on Zechariah 8 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VIII In this chapter God promises the continuance of his favour to those who are returned from the captivity; so that upon the removal of his judgments, the fasts they had observed during the captivity may now be converted to so many occasions of rejoicing. He likewise promises in due time a general restoration of his people, and the enlargement of the Church by the accession of the Gentiles, 1-20. The conclusion of the chapter intimates farther that the Jews, after their restoration, will be instrumental in converting many other nations, 21-23. Compare Romans 11:15-16. NOTES ON CHAP. VIII
Read AdamClarke on Zechariah 8 →CambridgeThe Cambridge Bible for Schools and CollegesChap. Zechariah 8:1-17. The Answer. Third Section 1. Again] Rather, And. See Zechariah 7:8, note.
Read Cambridge on Zechariah 8 →Albert Barnes1798–1870Barnes' Notes on the BibleDionysius: “After the Lord had, in the preceding chapter, manifoldly rebuked the Jewish people, He now comforts it with renewed promises, as a good physician, who after a bitter draught employs sweet
Read Albert Barnes on Zechariah 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleImminence of the day of redemption, Zechariah 8:1-8.The introductory formula of Zec 8:1, does not mark the beginning of a new discourse; it introduces only a new line of thought in the prophecy which begins in Zechariah 7:4.
Read Daniel Denison Whedon on Zechariah 8 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Again the word of the LORD of Hosts came to me, saying:
The word of Yahweh of Armies came to me.
Again the word of the LORD of Hosts came to me, saying:
Then the word of the Lord who rules over all came to me as follows:
Tyndale line
Again the word of the LORD of hosts came to me, saying,
And the word of Jehovah of hosts came to me, saying,
And the word of the LORD of hosts came to me, saying,
Again the word of the LORD of hosts came to me , saying,
Againe the worde of the Lord of hostes came to me, saying,
Strictly literal
And the word of Jehovah of hosts came [unto me], saying,
And there is a word of Jehovah of Hosts, saying:
And there is a word of YHWH of Hosts, saying,
And the word of the Lord of hosts came, saying,
The word of Yahweh of hosts came to me, saying,
From the Latin
And the word of the Lord of hosts came to me, saying:
Simplified
Then the Lord Almighty sent another message to me.
And the word of the Lord of armies came to me, saying,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads וַיְהִ֛י דְּבַר־ יְהוָ֥ה צְבָא֖וֹת לֵאמֹֽר׃, which matches the Septuagint's word order and meaning closely, affirming the consistency of this verse across different textual traditions.
וַיְהִ֛י דְּבַר־ יְהוָ֥ה צְבָא֖וֹת לֵאמֹֽר׃
5 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Zechariah 8:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc