Zechariah 7:4

Instead of answering immediately, Zechariah challenged his listeners about their selfish motives and hypocrisy. The key issue was whether their true desire was to please God and follow his will. If not, fasting did not matter.

Representatives from Bethel asked Zechariah a practical question (Zechariah 7:2–3). Although he answered it later (Zechariah 8:18–19), he first asked rhetorical questions about the people's selfish motives (7:5–6). Zechariah then explained God's expectations for Israel (Zechariah 7:8–10; see Jeremiah 22:3) and described what happened to those who disobeyed before (Zechariah 7:11–14).

Should I weep in the fifth month--"I" represents here the people of God (compare Zac 8:21). This rather favors MAURER'S view, taking "the house of God," the congregation, as nominative to "sent." Their hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in itself) than about moral obedience. If, too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place to joy, for which there was more cause than for grief [PEMBELLUS].

to the prophets--Haggai and Zechariah especially. The tenth day of the fifth month was kept a fast, being the anniversary of the destruction of Jerusalem (Jer 52:12-14). They ask, Should the fast be continued, now that the temple and city are being restored?

separating myself--sanctifying myself by separation, not only from food, but from all defilements (compare Joe 2:16) as was usual in a solemn fast.

This occasional sermon, which the prophet preached, and which is recorded in this and the next chapter, was above two years after the former, in which he gave them an account of his visions, as appears by comparing the date of this (Zac 7:1), in the ninth month of the fourth year of Darius, with the date of that (Zac 1:1), in the eighth month of the second year of Darius; not that Zechariah was idle all that while (it is expressly said that he and Haggai continued prophesying till the temple was finished in the sixth year of Darius; Ezr 6:14, Ezr 6:15), but during that time he did not preach any sermon that was afterwards published, and left upon record, as this is. God may be honoured, his work done, and his interest served, by word of mouth as well as by writing; and by inculcating and pressing what has been taught, as well as by advancing something new. Now here we have,
I. A case proposed concerning fasting. Some persons were sent to enquire of the priests and prophets whether they should continue to observe their yearly fasts, particularly that in the fifth month, as they had done. It is uncertain whether the case was put by those that yet remained in Babylon, who, being deprived of the benefit of the solemn feasts which God's ordinance appointed them, made up the want by the solemn fasts which God's providences called them to; or by those that had returned, but lived in the country, as some rather incline to think, because they are called the people of the land, Zac 7:5. But, as to that, the answer given to the messengers of the captive Jews might be directed, not to them only, but to all the people. Observe,
1. Who they were that came with this enquiry - Sherezer and Regem-melech, persons of some rank and figure, for they came with their men, and did not think it below them, or any disparagement to them, to be sent on this errand, but rather an addition to their honour to be, (1.) Attendants in God's house, there to do duty and receive orders. The greatest of men are less than the least of the ordinances of Jesus Christ. (2.) Agents for God's people, to negotiate their affairs. Men of estates, having more leisure than men of business, ought to employ their time in the service of the public, and by doing good they make themselves truly great; the messengers of the churches were the glory of Christ, Co2 8:23.
2. What the errand was upon which they came. They were sent perhaps not with gold and silver (as those, Zac 6:10, Zac 6:11), or, if they were, that is not mentioned, but upon the two great errands which should bring us all to the house of God, (1.) to intercede with God for his mercy. They were sent to pray before the Lord, and, some think (according to the usage then), to offer sacrifice, with which they offered up their prayers. The Jews, in captivity, prayed towards the temple (as appears Dan 6:10); but now that it was in a fair way to be rebuilt they sent their representatives to pray in it, remembering that God had said that his house should be called a house of prayer for all people, Isa 56:7. In prayer we must set ourselves as before the Lord, must see his eye upon us and have our eye up to him. (2.) To enquire of God concerning his mind. Note, When we offer up our requests to God it must be with a readiness to receive instructions from him; for, if we turn away our ear from hearing his law, we cannot expect that our prayers should be acceptable to him. We must therefore desire to dwell in the house of the Lord all the days of our life that we may enquire there (Psa 27:4), asking, not only, Lord, what wilt thou do for me? but, Lord what wilt thou have me to do?
3. Whom they consulted. They spoke to the priests that were in the house of the Lord and to the prophets; the former were an oracle for ordinary cases, the latter for extraordinary; they were blessed with both, and would try if either could acquaint them with the mind of God in this case. Note, God having given diversities of gifts to men, and all to profit with, we should make use of all as there is occasion. They were not so wedded to the priests, their stated ministers, as to distrust the prophets, who appeared, by the gifts given them, well qualified to serve the church; nor yet were they so much enamoured with the prophets as to despise the priests, but they spoke both to the priests and to the prophets, and, in consulting both, gave glory to the God of Israel, and that one Spirit who works all in all. God might speak to them either by urim or by prophets (Sa1 28:6), and therefore they would not neglect either. The priests and the prophets were not jealous one of another, nor had any difference among themselves; let not the people then make differences between them, but thank God they had both. The prophets did indeed reprove what was amiss in the priests, but at the same time told the people that the priest's lips should keep knowledge, and they must enquire the law at his mouth, for he is the messenger of the Lord of hosts, Mal 2:7. Note, Those that would know God's mind should consult God's ministers, and in doubtful cases ask advice of those whose special business it is to search the scriptures.
4. What the case was which they desired satisfaction in (Zac 7:3): Should I weep in the fifth month, separating myself, as I have done these so many years. Observe, (1.) What had been their past practice, not only during the seventy years of the captivity but to this time, which was twenty years after the liberty proclaimed them; they kept up solemn stated fasts for humiliation and prayer, which they religiously observed, according as their opportunities were, in their closets, families, or such assemblies for worship as they had. In the case here, they mention only one, that of the fifth month; but it appears, by Zac 8:19, that they observed four anniversary fasts, one in the fourth month (June 17), in remembrance of the breaking up of the wall of Jerusalem (Jer 52:6), another in the fifth month (July 4), in remembrance of the burning of the temple (Jer 52:12, Jer 52:13), another in the seventh month (September 3), in remembrance of the killing of Gedaliah, which completed their dispersion, and another in the tenth month (December 10), in remembrance of the beginning of the siege of Jerusalem, Kg2 25:1. Now it was very commendable in them to keep those fasts, thus to humble themselves under those humbling providences, by which God called them to weeping and mourning, thus to accommodate themselves to their troubles, and prepare themselves for deliverance. It would likewise be a means of possessing their children betimes with a due sense of the hand of the Lord gone out against them. (2.) What was their present doubt - whether they should continue these fasts or no. The case is put as by a single person: Should I weep? But it was the case of many, and the satisfaction of one would be a satisfaction to the rest. Or perhaps many had left it off, but the querist will not be determined by the practice of others; if God will have him continue it, he will, whatever others do. His fasting is described by his weeping, separating himself. A religious fast must be solemnized, not only by abstinence, here called a separating ourselves from the ordinary lawful comforts of life, but by a godly sorrow for sin, here expressed by weeping. "Should I still keep such days to afflict the soul as I have done these so many years?" It is said (Zac 7:5) to be seventy years, computed from the last captivity, as before, Zac 1:12. The enquiry intimates a readiness to continue it, if God so appoint, though it be a mortification to the flesh. [1.] Something is to be said for the continuance of these fasts. Fasting and praying are good work at any time, and do good; we have always both cause enough and need enough to humble ourselves before God. To throw off these fasts would be an evidence of their being too secure, and a cause of their being more so. They were still in distress, and under the tokens of God's displeasure; and it is unwise for the patient to break off his course of physic while he is sensible of such remains of his distemper. But, [2.] There is something to be said for the letting fall of these fasts. God had changed the method of his providences concerning them, and returned in ways of mercy to them; and ought not they then to change the method of their duties? Now that the bridegroom has returned, why should the children of the bride-chamber fast? Every thing is beautiful in its season. And as to the fast of the fifth month (which is that they particularly enquire about), that, being kept in remembrance of the burning of the temple, might seem to be superseded rather than any of the other, because the temple was now in a fair way to be rebuilt. But, having long kept up this fast, they would not leave it off without advice, and without asking and knowing God's mind in the case. Note, A good method of religious services, which we have found beneficial to ourselves and others, ought not to be altered without good reason, and therefore not without mature deliberation.
II. An answer given to this case. It should seem that, though the question looked plausible enough, those who proposed it were not conscientious in it, for they were more concerned about the ceremony than about the substance; they seemed to boast of their fasting, and to upbraid God Almighty with it, that he had not sooner returned in mercy to them; "for we have done it these so many years." As those, Isa 58:3, Wherefore have we fasted, and thou seest not? And some think that unbelief, and distrust of the promises of God, were at the bottom of their enquiry; for, if they had given them the credit that was due to them, they needed not to doubt but that their fasts ought to be laid aside, now that the occasion of them was over. And therefore the first answer to their enquiry is a very sharp reproof of their hypocrisy, directed, not only to the people of the land, but to the priests, who had set up these fasts, and perhaps some of them were for keeping them up, to serve some purpose of their own. Let them all take notice that, whereas they thought they had made God very much their debtor by these fasts, they were much mistaken, for they were not acceptable to him, unless they had been observed in a better manner and to better purpose.
1. What they did that was good was not done aright (Zac 7:5): You fasted and mourned. They were not chargeable with the omission or neglect of the duty, though it was displeasing to the body (thy fasts were continually before me, Psa 50:8), but they had not managed them aright. Note, Those that come to enquire of their duty must be willing first to be told of their faults. And those that seem zealous for the outside of a duty ought to examine themselves faithfully whether they have the regard they ought to have to the inside of it. (1.) They had not an eye to God in their fasting: Did you at all fast unto me, even to me? He appeals to their own consciences; they will witness against them that they had not been sincere in it, much more will God, who is greater than the heart and knows all things. You know very well that you did not at all fast to me; in fasting did you fast to me? There was the carcase and form of the duty, but none of the life, and soul, and power of it. Was it to me, even to me? The repetition intimates what a great deal of stress is laid upon this as the main matter, in that and other holy exercises, that they be done to God, even to him, with an eye to his word as our rule, and his glory as our end, in them, seeking to please him and to obtain his favour, and studious by the sincerity of our intention to approve ourselves to him. When this was wanting every fast was but a jest. To fast, and not fast to God, was to mock him and provoke him, and could not be pleasing to him. Those that make fasting a cloak for sin, as Jezebel's fast, or by it make their court to men for their applause, as the Pharisees, or that rest in outward expressions of humiliation while their hearts are unhumbled, as Ahab, do they fast to God, even to him? Is this the fast that God has chosen? Isa 58:5. If the solemnities of our fasting, though frequent, long, and severe, do not serve to put an edge upon devout affections, to quicken prayer, to increase godly sorrow, and to alter the temper of our minds and the course of our lives for the better, they do not at all answer the intention, and God will not accept them as performed to him, even to him. (2.) They had the same eye to themselves in their fasting that they had in their eating and drinking (Zac 7:6): "When you did eat, and when you did drink, on other days (nay, perhaps on your fast-days, in the observation of which you could, when you saw cause, dispense with yourselves, and take a liberty to eat and drink), did you not eat for yourselves and drink for yourselves? Have you not always done as you had a mind yourselves? Why then do you now pretend a desire to know the mind of God? In your religious feasts and thanksgivings you have had no more an eye to God than in your fasts." Or, rather, it refers to their common meals; they did no more design the honour of God in their fasting and praying than they did in their eating and drinking; but self was still the centre in which the lines of all their actions, natural, civil, and religious, met. They needed not be in such care about the continuance of their fasts, unless they had kept them better. Note, We miss our end in eating and drinking when we eat to ourselves and drink to ourselves, whereas we should eat and drink to the glory of God (Co1 10:31), that our bodies may be fit to serve our souls in his service.
2. The principal good thing they should have done was left undone (Zac 7:7): "Should you not hear the words which the Lord has cried by the former prophets? Yes, that you should have done on your fast-days; it was not enough to weep and separate yourselves on your fast-days, in token of your sorrow for the judgments you were under, but you should have searched the scriptures of the prophets, that you might have seen what was the ground of God's controversy with your fathers, and might have taken warning by their miseries not to tread in the steps of their iniquities. You ask, Shall we do as we have done, in fasting? No, you must do that which you have not yet done; you must repent of your sins and reform you lives. This is what we now call you to, and it is the same that the former prophets called your fathers to." To affect them the more with the mischief that sin had done them, that they might be brought to repent of it, he puts them in mind of the former flourishing state of their country: Jerusalem was then inhabited and in prosperity, that is now desolate and in distress. The cities round about, that are now in ruins, were then inhabited too and in peace. The country likewise was very populous: Men inhabited the south of the plain, which was not at all fortified, and yet they lived safely, and which was fruitful, and so they lived plentifully. But then God by the prophets cried to them, as one in earnest, and importunate with them, to amend their ways and doings, or else their prosperity would soon be at an end. "Now," says the prophet, "you should have taken notice of that, and have inferred that what was required of them for the preventing of the judgments, and which they did not, is required of you for the removal of the judgments; and, if you do it not, all your fasting and weeping signify nothing." Note, The words of the later prophets agree with those of the former; and, whether people are in prosperity or adversity, they must be called upon to leave their sins and do their duty; this must still be the burden of every song.

Zechariah 7:4-9

4. Then came the word of the LORD of hosts unto me, saying,

4. Et datus sermo Iehovae exercituum mihi fuit, dicendo,

5. Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me?

5. Dic ad totum populum terrae et ad sacerdotes, dicendo, Quum jejunastis et planxistis in quinto et septimo (mense, subaudiendum est) et his septuaginta annis, an jejunando jejunastis mihi, mihi?

6. And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?

6. Et quum comedistis, et quum bibistis, annon vos comedistis et vos bibistis?

7. Should ye not hear the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when men inhabited the south and the plain?

7. Annon ad sermones quos clamavit Iehova in manu prophetarum priorum, quum esset Ierusalem quieta et opulenta (vel, quieta et tranquilla; diximus enim alibi de hac voce [ysvt] et urbes ejus per circuitus ejus, et meridies, et campestris regio quieta?

8. And the word of the LORD came unto Zechariah, saying,

8. Et factus est sermo Iehovae ad Zachariam, dicendo,

9. Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:

9. Sic dicit Iehova exercituum, dicendo, judiciam veritatis (hoc est, verum; non fallax, sincerum et integrum) judicate, et beneficentiam et misericordias facite quisque cum fratre suo.

Here the Prophet tells us that he was sent to the people and to the priests, not so much to teach the messengers who came from distant lands, as to correct the vices of his own nation; for the Jews had then begun, according to their usual manner, to dissemble with God, and had glided, as it has elsewhere appeared, into many evil practices. And it appears evident, that God did not commit to Zechariah what the messengers might bring back to Chaldea; but that an occasion was taken to remind the Jews, that they were to look to themselves. It may have been the case, that the priests themselves and all the rest had begun to raise a controversy, "How is this? our brethren inquire, whether the fast is to be still observed:" and the opinions might have been various. But as this is doubtful, I leave it as such. We however see that the Prophet does not speak here respecting the captives, nor does he address to their messengers anything which they might convey to Chaldea, but turns his discourse to the priests and to the people. The sum of the whole is, that while the captives gave no mean testimony of their religion, God reproved the Jews, who had returned to their own country, for ingratitude, as they had already begun to pollute themselves.

He therefore brings this charge against them, Have ye fasted to me? have ye eaten to me? as though he had said, "God regards not fastings, except they proceed from a sincere feeling and tend to a right and lawful end." It was then the object of the Prophet to awaken the Jews, that they might not imagine that God was pacified by fasting or by any other frigid ceremonies, but that they might know that something more was required. And we see how prone mankind are to rely on external rites, and to think that they have rightly performed their duty to God when they have fasted. As then human nature labors under this disease, the Prophet is here sent to dissipate this delusion; which he does by declaring that fasting does not please God, or is acceptable to him, as though it were something meritorious, or as though there was in it any holiness.

He says first, that the word of Jehovah was given to him, that he might go to the people of the land and to the priests. We see the truth of what I have already said, that the answer was not directed to the captives, but to the very inhabitants of the land and to the citizens of Jerusalem, and for this reason, -- because they thought that when the question respecting fasting was moved, the first and chief part of all religion was the subject of inquiry. Hence God, that he might strip them of this superstition, says, When ye fasted in the fifth month and in the seventh month, and during the seventy years, did ye fast to me -- to me? for he has put an affix to the verb, tsmtny, tsametni, and afterwards added 'ny, ani: as though he had said, "Was it to me that ye fasted? Shall I approve of such fasting?" There is an emphasis in the repetition, as though he had said, that there was no reason for the Jews to boast that they faithfully served God, and fully performed their duty, because they fasted twice in the year, for they had to do with that God who rejected such trifling things.

We hence learn that nothing is more preposterous than for men to judge of God's worship according to their own notions, and to trust in themselves. It is indeed easy for us to deceive ourselves; for as we are earthly, so we may think that whatever glitters before our eyes is most acceptable to God. But the Prophet here reminds us, by one sentence, how frivolous are such self-pleasing thoughts; for God meets us with this question, "Have ye fasted to me? Are ye to be judges, and is it right for you at your pleasure to invent various modes of worship? But I remain always like myself, and not transform me according to what pleases you; for I repudiate everything of this kind."

By saying, that to themselves they did eat and drink, he intimates that to eat and to drink, or to abstain from eating and drinking, are things wholly unconnected with the worship of God. Another sense may indeed be elicited, -- that the Jews did eat as heathens did: and there will be in this case an indirect reproof, -- that they sought to pacify God only twice in the year, and that during the rest of the time they were heedless and indulged themselves in excesses. We ought indeed to bear in mind what Paul says, that

"whether we eat or drink, all things ought to be done to the praise of God." (1 Corinthians 10:31.)

The law also expressly commanded the Jews to "feast before the Lord," that is, not to taste food without thanksgiving, as though God were present. When, therefore, the Jews fasted themselves without any regard to God, it is no wonder that their fastings where rejected; for their course was not consistent. For though the godly do not always fast, yet while they partake most freely of meat and drink, they turn not away their thoughts from God, but on the contrary rejoice before him. They therefore eat and drink to God, as well as abstain on God's account. But the Prophet shows here that the Jews did eat to themselves, and that hence their fasting was not regarded before God. This latter sense is not unsuitable: but as to the subject itself, it is enough for us to know, that the Prophet, as he had to deal with hypocrites, ridicules their superstition in their fastings, inasmuch as they thought that these were expiations by which their sins were blotted out, and that if they abstained for a day or two from meat and drink, God was thereby pacified.

And the Prophet's object is more evident from the next verse, when he says, Are not these the words which Jehovah proclaimed by the former Prophets? He confirms here his doctrine by many testimonies, that is, that God had already through successive ages exhorted the Jews to true repentance, and condemned their dissimulation, that they might not think that true religion was made up of fasting and of similar things. And this the Prophet did, not only to gain or secure to himself more credit, but also to render double the wickedness of the Jews; as though he had said, that they were apparently very anxious not to offend God, but that it was merely a false pretense; for had they from the heart wished to please God, they might have long ago learnt that fastings were of themselves of no moment, but that a beginning ought to be made with true religion and spiritual worship.

I have already mentioned, that possibly, when the question was raised by the captives, much disputing, as it is commonly the case, prevailed among the people. But as the Jews ever reverted to their old ways, being blindly attached to their frigid ceremonies, and thinking in this manner to propitiate God, the Prophet, for this reason, derides their preposterous labor and toil. "See," he says, "the only question now is, whether there should be fasting, as though this were the principal thing before God; in the meantime godliness is neglected, and neglected is real calling on God, and the whole of spiritual worship is also esteemed by you as nothing, and no integrity of life prevails: for ye bite one another, plunder one another, wrong one another, and are guilty of lying: ye heedlessly close your eyes to such vices as these; and at the same time when fasting is neglected, ye think that the whole of religion falls to the ground. These are your old ways, and such were commonly the thoughts and doings of your fathers; and it appears evident that ye trifle with God, and that ye are full of deceits, and that there is not in you a particle of true religion. For God formerly spoke loudly in your ears, and his words were not obscure when he exhorted you by his Prophets; he showed to you what true repentance was, but effected nothing. Is it not then quite evident that ye are now acting deceitfully, when ye so carefully enquire about fasting?" We now perceive what force there is in this sentence, Are not these the words which Jehovah formerly proclaimed? For it was not enough to remind the Jews of true repentance; but this reproof was needful, in order more sharply to stimulate them; and it was wholly necessary to discover their hypocrisy, that they might not be too much pleased with external performances.

That they might not then object, that what they asked respecting God's counsel was done with a good intention, the Prophet answers them, "Where are the words by which God had testified as to what can please him?" And for the same purpose he uses the word, qr', kora, proclaimed: for he does not say, that God merely declared words by his Prophets, but that he uttered them loudly, and as it were with a full mouth. "See," he says, "ye enquire as though ye were in doubt, and that the knot could hardly be untied, and as though it were a matter of great moment. God has indeed not only spoken, but has also cried aloud in the ears of your fathers; in the meantime ye tread under foot his teaching, or pass it by with closed eyes." What does this mean? to enquire so anxiously about fasting, and at the same time to despise what is far more important? In a similar manner does Christ also condemn hypocrites, because they hesitated not to swallow a camel, while they were wont to strain at a gnat, (Matthew 23:24;) for in trifling things they dared not to attempt anything; but as to gross wickedness, they leaped over it as it were with the audacity of wild beasts. The object then of the Prophet's words was to show that the Jews did not seriously and in earnest enquire respecting God's will, but pretended to be very attentive to religion, while they openly, and with gross and headless audacity, rejected the true doctrine, which was by no means ambiguous, as God had by his many Prophets clearly taught them and their fathers what he required from them.
Prayer

Grant, Almighty God, that as we are so inclined to dissimulation, we may learn strictly to examine ourselves, and to descend into our own consciences, so that none of us may sleep in self-delusion, but be so displeased with our hidden vices, as in the meantime to aspire after, and with every care and labor, to attain true religion, and so strive to devote ourselves wholly to thee, that we may groan under the burden of our sins, and so suppliantly flee to thy mercy, as at the same time to be touched with true penitence, until having at length put off the corruptions of our flesh, we shall be received into that purity which has been prepared for us in heaven by Jesus Christ our Lord. -- Amen.

When they had sent - Sherezer and Regem-melech - To inquire whether the fasts should be continued, which they had hitherto observed on account of their ruined temple; and the reason why they inquired was, that they were rebuilding that temple, and were likely to bring it to a joyful issue.

Then came the word of the Lord of hosts unto me, saying. Upon the sending of this embassy, and upon putting this question.

Then, when these men had proposed their case, and expected the priests’ answer,

came the word of the Lord; an answer from God, which follows in the 7th and 8th chapters of this book at large.

The first of these four words of God contains an exposure of what might be unwarrantable in the question and its motives, and open to disapproval. Zac 7:4. "And the word of Jehovah of hosts came to me thus, Zac 7:5. Speak to all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and in the seventh (month), and that for seventy years, did ye, when fasting, fast to me? Zac 7:6. And when ye eat, and when ye drink, is it not ye who eat, and ye who drink? Zac 7:7. Does it not concern the words, which Jehovah has preached through the former prophets, when Jerusalem was inhabited and satisfied, and her towns round about her, and the south country and the low land were inhabited?" The thought of Zac 7:6 and Zac 7:7 is the following: It is a matter of indifference to God whether the people fast or not. The true fasting, which is well pleasing to God, consists not in a pharisaical abstinence from eating and drinking, but in the fact that men observe the word of God and live thereby, as the prophets before the captivity had already preached to the people. This overthrew the notion that men could acquire the favour of God by fasting, and left it to the people to decide whether they would any longer observe the previous fast-days; it also showed what God would require of them if they wished to obtain the promised blessings. For the inf. absol. see at Hag 1:6. The fasting in the seventh month was not the fast on the day of atonement which was prescribed in the law (Leviticus 23), but, as has been already observed, the fast in commemoration of the murder of Gedaliah. In the form צמתּני the suffix is not a substitute for the dative (Ges. 121, 4), but is to be taken as an accusative, expressive of the fact that the fasting related to God (Ewald, 315, b). The suffix is strengthened by אני for the sake of emphasis (Ges. 121, 3). In Zac 7:7 the form of the sentence is elliptical. The verb is omitted in the clause הלוא את־הדּברים, but not the subject, say זה, which many commentators supply, after the lxx, the Peshito, and the Vulgate ("Are these not the words which Jehovah announced?"), in which case את would have to be taken as nota nominativi. The sentence contains an aposiopesis, and is to be completed by supplying a verb, either "should ye not do or give heed to the words which," etc.? or "do ye not know the words?" ישׁבת, as in Zac 1:11, in the sense of sitting or dwelling; not in a passive sense, "to be inhabited," although it might be so expressed. שׁלוה is synonymous with שׁקטת in Zac 1:11. ישׁב, in the sense indicated at the close of the verse, is construed in the singular masculine, although it refers to a plurality of previous nouns (cf. Ges. 148, 2). In addition to Jerusalem, the following are mentioned as a periphrasis for the land of Judah: (1) her towns round about; these are the towns belonging to Jerusalem as the capital, towns of the mountains of Judah which were more or less dependent upon her: (2) the two rural districts, which also belonged to the kingdom of Judah, viz., the negeb, the south country (which Koehler erroneously identifies with the mountains of Judah; compare Jos 15:21 with Jos 15:48), and the shephēlâh, or lowland along the coast of the Mediterranean (see at Jos 15:33).