Book of Zechariah Chapter 6 Vs. 8

A Vision of Four Chariots

Zec 6:8 Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.

Then cried...

זָעַק

zā‛aq: A verb meaning to cry out, to exclaim, to call. The primary activity implied is that of crying out in pain or by reason of affliction (Exo. 2:23; Job 35:9; Jer. 25:34). The verb signifies the action of calling on the Lord in a time of need (Joel 1:14; Mic. 3:4); uttering sounds of sorrow, distress, or alarm (2Sam. 13:19; Isa. 26:17; Ezk. 11:13); entreating for some favor (2Sam. 19:28,29); and issuing a summons for help (Jdg. 12:2). By inference, it also implies assembling together as in response to a call (Jdg. 6:34-35; 1Sam. 14:20); and the making of a proclamation by a herald (Jon. 3:7).

he upon me, and spake...

דָּבַר

dāḇar: A verb meaning to speak, to say. God told Moses to tell Pharaoh what He said (Exo. 6:29). It can mean to promise (Deu. 1:11). When used with the word song, it can mean to sing or chant (Jdg. 5:12). The word can also mean think, as when Solomon spoke in his heart (Ecc. 2:15). In Jeremiah, it means to pronounce judgment (Jer. 1:16). This verb also refers to speaking about or against someone (Mal. 3:13) or someone speaking to someone else (Mal. 3:16). It is closely related to the Hebrew noun dāḇār.

unto...

אֵל

’ēl, אֶל

’el: A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinn^eni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are: as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).

It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).

me, saying,...

אָמַר

’āmar: A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).

Behold,...

רָאָה

rā’āh, רֹאֶה

rō’eh: A verb meaning to see. Its basic denotation is to see with the eyes (Gen. 27:1). It can also have the following derived meanings, all of which require the individual to see physically outside of himself or herself: to see so that one can learn to know, whether it be another person (Deu. 33:9) or God (Deu. 1:31; 11:2); to experience (Jer. 5:12; 14:13; 20:18; 42:14); to perceive (Gen. 1:4, 1:10, 1:12, 1:18, 1:21, 1:25, 1:31; Exo. 3:4); to see by volition (Gen. 9:22-23; 42:9, 42:12); to look after or to visit (Gen. 37:14; 1Sam. 20:29); to watch (1Sam. 6:9); to find (1Sam. 16:17); to select (2Kgs. 10:3); to be concerned with (Gen. 39:23). It is also possible for this verb to require the individual to make a mental observation. As an imperative, it can function as an exclamation similar to hinnēh, which means to behold (Gen. 27:27; 31:50). Further, it can denote to give attention to (Jer. 2:31); to look into or inquire (1Sam. 24:15,16); to take heed (Exo. 10:10); to discern (Ecc. 1:16; 3:13); to distinguish (Mal. 3:18); to consider or reflect on (Ecc. 7:14). It can also connote a spiritual observation and comprehension by means of seeing visions (Gen. 41:22; Isa. 30:10).

these that go...

יוֹצֵאת

yôṣē’ṯ, יָצָא

yāṣā’: I. A feminine noun meaning captivity. It is used of going forth from one's homeland into exile (Psm. 144:14). God's blessing on His people could prevent this from happening.

II. A verb meaning basically to go out or to come in. It is used in many settings and contexts and is nuanced by those settings. It is used of the rising or coming forth of the sun or stars (Gen. 19:23; Neh. 4:21,15); of the birth and coming out of a child (Gen. 25:26); of the springing up of plants (1Kgs. 4:33; 5:13). It indicates general motion or movement, stepping forth for various purposes (1Sam. 17:4; 2Sam. 16:5); to set out (Exo. 17:9); to set out in a military sense (Deu. 20:1; 1Sam. 8:20; 1Chr. 5:18; Pro. 30:27). Of birds it is used with šûḇ, to return, to mean to fly back and forth or here and there (Gen. 8:7).

It has many figurative uses: "to come out from" (yāṣā’+ min) means to be descended from (Gen. 10:14); to die is described as one's soul, life, going out, away (Gen. 35:18; Ezk. 26:18); to lack courage, to fail occurs when one's heart goes out (Gen. 42:28). The beginning of the year is described as the (old) year going out (Exo. 23:16); it is used of the effects of something wearing off (1Sam. 25:37). It is used of manna "coming out of one's nose," meaning becoming sick over excessive eating of a food (Num. 11:20). It describes the removal of dross from a metal (Pro. 25:4), purifying it.

It has several nuanced meanings in different settings: to escape free (1Sam. 14:41); to leave, to go away (Dan. 10:20). The removal of a scoffer causes a quarrel to cease, to go away (Pro. 22:10). It indicates the freeing of a slave (Lev. 25:25). The context in all its uses affects its meaning and translations. In its use as a causal stem verb, it takes on the idea of causing to go out, to go forth (Gen. 15:5; Jos. 2:3); to take away (Gen. 48:12); to lead an army (2Sam. 5:2). Or it indicates bringing forth, producing plants from the ground (Gen. 1:12); a weapon by an iron worker or smith (Isa. 54:16). Or it may, in the personal sphere, indicate bringing forth one's spirit or breath, indicating that a person makes his or her feelings known (Pro. 29:11), as is characteristic of a fool. It is used with the word justice to mean to bring forth or execute justice (Isa. 42:1, 42:3). In its passive uses, it indicates that someone or something is led forth (Gen. 38:25; Ezk. 14:22; cf. Ezk. 38:22).

toward...

אֵל

’ēl, אֶל

It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).

the north...

צָפוֹן

ṣāp̱ôn: A common noun indicating north; northward. It refers to the direction north; facing east, the left hand points north (Gen. 13:14; 28:14). It combines with other directions (Gen. 13:14). With āh on the end, it indicates a northward direction (Exo. 40:22; Jer. 23:8); followed by ’el, it means toward the north (Ecc. 1:6; Ezk. 42:1); or with l^e on the front (Ezk. 40:23). From the north is expressed by min + ṣāp̱on (Isa. 14:31). The north became a source of violence, evil (Jer. 1:14). It was used of the great Mount Hermon of the north (Psm. 48:2,3; 89:12,13; Ezk. 32:30).

country...

אֶרֶץ

’ereṣ: A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25,26; Pro. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deu. 28:63-64; Jer. 7:7).

have quieted...

נוּחַ

nûaḥ, מֻנָּח

munnāḥ: I. A verb indicating to rest, to pause. It has many uses. Its main uses are summarized here: (1) to rest, to settle, to settle down, e.g., of the ark (Gen. 8:4); of locusts on the crops (Exo. 10:14); of a spirit on a person (2Kgs. 2:15); of the Lord's Spirit (Num. 11:25-26); of birds (2Sam. 21:10); of the hand of the Lord on something (Isa. 25:10); of wisdom which rests in one's heart (Pro. 14:33). (2) It means to repose, to pause for rest after laboring (Exo. 20:11; 23:12; Deu. 5:14); freedom, respite from one's enemies (Est. 9:16). (3) It means to leave something as it is, at rest: the nations (Num. 32:15; Jdg. 2:23; 3:1; Jer. 27:11); to leave something behind (Gen. 42:33; 2Sam. 16:21). (4) It can have the sense of departing from a position (Ecc. 10:4); or of God's abandoning a person (Psm. 119:121; Jer. 14:9). (5) It can mean to leave alone, to let be, to not bother (Exo. 32:10; Hos. 4:17). (6) It has the sense of permit, to let a person do something (Jdg. 16:26). (7) It may mean, in its causative senses: (a) to cause to rest, to give rest to: to rest one's hands (Exo. 17:11); to give satisfaction to one's spirit, especially God's Spirit (Zec. 6:8); to calm someone (Pro. 29:17); it is used figuratively of letting a blessing rest, come down on a person, house, or family (Ezk. 44:30). (b) To lay something down, to deposit it somewhere, such as stones (Jos. 4:3, 4:8); the ark (1Sam. 6:18); man, Adam (Gen. 2:15). In one passive usage, it is negated (lō’) and refers to those who are given no respite (Lam. 5:5).

A masculine noun meaning free space, an open area. It refers to an area left open between two walls or rooms (Ezk. 41:9).

אֵת

’ēṯ: This particle points out the definite direct object in a biblical Hebrew sentence. It is usually not translatable. It is normally employed in Hebrew prose but may often be missing in Hebrew poetry. It occurs as ’eṯ, ’eṯ-, or ’ēṯ-. It may take pronominal suffixes, ’ôtı̄y, me; ’ôtkā, you, etc. (1Sam. 8:7). Used before mı̄y, ’eṯ mı̄y, it indicates whom. In fact, it is able to point out any kind of accusative in a sentence (cf. 1Kgs. 15:23). It is used thousands of times in the Old Testament.

my spirit...

רוּחַ

rûaḥ: A feminine noun meaning spirit, wind, breath. The word is used to refer to the Spirit of God or the Lord. The Spirit of the Lord inspired prophets to utter their prophecies (Num. 11:17, 11:25; 1Sam. 10:6; 19:20); the Spirit of the Lord moved the prophets in time and space, as in the case of Elijah (1Kgs. 18:12; Ezk. 2:2). The word could be modified by an adjective to refer to an evil spirit from the Lord (1Sam. 16:15-16; 1Kgs. 22:22-23). The Spirit of God is properly referred to as the Holy Spirit (Psm. 51:11,13; 106:33; Isa. 63:10-11). The Spirit produced and controlled the message of the prophets, even of a Mesopo-tamian prophet like Balaam (Num. 24:2). David was inspired to speak as a prophet by the Spirit (2Sam. 23:2). The Spirit was present among the returned exiles in Jerusalem (Hag. 2:5; Zec. 4:6); and will be poured out in the latter days on all flesh, imparting prophecy, dreams, and visions (Joel 2:28; 3:1). The Spirit of God was grieved by the rebellion of God's people (Isa. 63:10).

The Lord's Spirit imparted other gifts: giving Bezalel skill and ability in all kinds of work (Exo. 31:3; 35:31); including the skill to teach others (see Exo. 35:34); the Spirit gave understanding as well (Job 32:8). The Spirit of the Lord had a part in creating the universe; the Spirit hovered over the deep and imparted life to persons (Gen. 1:2; Job 33:4); and even revived the dead (Ezk. 37:5, 37:10; 39:29).

The human spirit and the Spirit of God are closely linked with moral character and moral attributes. God will give His people a new spirit so they will follow His decrees and laws (Ezk. 11:19; 36:26). God's Spirit will rest on His people, transforming them (Isa. 59:21). The Lord preserves those who have heavy spirits and broken hearts (Psm. 34:18,19; Isa. 65:14).

The human spirit is sometimes depicted as the seat of emotion, the mind, and the will. In a song of praise, Isaiah asserted that the spirit desires the Lord (Isa. 26:9; Job 7:11). The spirit imparts wisdom for understanding (Exo. 28:3; Deu. 34:9); and carrying out one's responsibilities. David prayed for a willing spirit to aid him (Exo. 35:21; Psm. 51:10,12).

The spirit made flesh alive and is the life force of living humans and animals. The Lord makes the spirits of people that give them life (Zec. 12:1). This spirit is from God and leaves at death (Gen. 6:3; Psm. 78:39; Ecc. 3:21). The spirit is pictured as giving animation, agitation, or liveliness the Queen of Sheba was overcome in her spirit when she saw the splendors of Solomon's world (1Kgs. 10:5). Not to have any spirit is to lose all courage; the Amorite kings had no spirit in them when they learned how Israel had crossed the Jordan. To be short of spirit is to be despondent or impatient (Ecc. 6:9).

The word also describes the breath of a human being or the natural wind that blows. The idols of the goldsmith have no breath in them; they are inanimate (Jer. 10:14; 51:17). Human speech is sometimes only words of wind that mean nothing (Job 16:3). By the gust of his nostrils, the Lord piled up the waters of the Red Sea (Exo. 15:8). Often, the word refers to wind or a synonym of wind. The Lord sent a wind over the earth to dry up the floodwaters (Gen. 8:1; Exo. 15:10; Num. 11:31). Jeremiah spoke of the four winds, referring to the entire earth (Jer. 49:36; Ezk. 37:9). The word is also used to mean wind in the sense of nothing (Ecc. 1:14; 2:11; Isa. 26:18). The wind, like the Spirit, cannot be caught, tamed, or found (Ecc. 2:11).

in the north... see the north above.

country... see above.

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Book of Zechariah Chapter 6 Vs. 8

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