English-Greek Lexicon IPD - Zechariah - chapter 3

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Informace o Studijní on-line bibli (SOB) (CZ)

   Aplikace, kterou právě používáte, je biblický program Studijní on-line bible (dále jen SOB) verze 2. Jedná se prozatím o testovací verzi, která je oproti původní verzi postavena na HTML5, využívá JavaScriptovou knihovnu JQuery a framework Bootstrap. Nová verze přináší v některých ohledech zjednodušení, v některých ohledech je tomu naopak. Hlavní výhodou by měla být možnost využívání knihovny JQuery pro novou verzi tooltipů (ze kterých je nově možné kopírovat jejich obsah, případně kliknout na aktivní odkazy na nich). V nové verzi by zobrazení překladů i vyhledávek mělo vypadat "profesionálněji", k dispozici by měly být navíc např. informace o modulech apod. Přehrávač namluvených překladů je nyní postaven na technologii HTML5, tzn., že již ke svému provozu nepotřebuje podporu Flash playeru (který již oficiálně např. pro platformu Android není k dispozici, a u kterého se počítá s postupným všeobecným útlumem).

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Information about the "Online Bible Study" (SOB) (EN)

   Application you're using is a biblical program Online Bible Study (SOB), version Nr. 2. This is yet a testing release, which is (compared to the previous version) based on HTML5, uses JQuery JavaScript library and Bootstrap framework. The new version brings in some aspects simplifications. The major advantage should be the possibility of using JQuery for the new version tooltips (from which it is now possible to copy their content, or click on active hyperlinks). In the new version are also available informations about the modules and the like. The player of the narrated translations is now HTML5 powered (he does not need Flash player). I hope, that the new features will be gradually added.

 

 

 

Kontakt

(kontaktné informácie - contact info - Kontaktinformationen - контактная информация - informacje kontaktowe - información de contacto - πληροφορίες επικοινωνίας)

 

Diviš Libor
URL: www.obohu.cz
E-mail: infoobohu.cz
Skype: libordivis

 

 

 

English-Greek Lexicon IPD

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Guestbook



 

 



Joe   (4.3.2021 - 17:49)
E-mail: joe.jace.mail.de
Hallo und vielen Dank für die hilfreiche Suchfunktion bei den hebräischen Bibeln – ich benutze sie seit Jahren zur Überprüfung der masoretischen Zählungen von Wortpaaren. Ein Schreibfehler am Ende von Josua 11,16 (Elberfelder 1905) "und das ebirge Israel und seine Niederung", es müsste heißen "und das Gebirge Israel und seine Niederung". Grüße aus Zittau / Sachsen

Danke. Natürlich hast du recht - ich habe es bereits behoben.    Libor

Josef   (4.2.2021 - 15:51)
E-mail: pepas74seznam.cz
Tak tohle mě velmi potěšilo. Je to dobře ovladatelné na rozdíl od jiných zdrojů. Děkuji moc! :)

Lukáš   (24.11.2020 - 10:02)
E-mail: lukasnemecek536gmail.com
Chyba v textu Kat. lit. překlad. Zjevení 11, 10. protože tito dva poroci jim způsobili hodně trápení.

Zdeněk Staněk   (22.8.2020 - 14:36)
E-mail: zdenek.stanekwhitepaper.bluefile.cz
Chybí 'ě': http://obohu.cz/csp.php?k=2Te&kap=3&v=4

Vskutku. Již jsem to opravil.    Libor

Ani Gallert   (4.7.2018 - 16:24)
E-mail: cactus.gomeragmail.com
Vielen, vielen Dank für diese Seite (und dass wir sie kostenfrei nutzen können)! Sie ist sehr gut gemacht und eröffnet beim Bibelstudium völlig neue Einblicke! Eine dringende Frage habe ich zur Adolf Ernst Knoch Bibel - die Begriffe, die kursiv und hell in den Versen dargestellt sind - bedeuteten diese, die Worte wurden von Knoch hinzugefügt, weil im Original nicht mehr erhalten? Oder wie ist das zu verstehen? Vielen Dank und Gottes Segen, Ani

Hallo, Ani. Kursiv und hell - das sind die Worte, die nicht im Originaltext sind, aber sie sind wichtig für das richtige Verständnis. Sie können es im VERGLEICHS-MODUS gut sehen. Schauen Sie sich zum Beispiel das Münchener Neues Testament an...     Libor

Andreas Boldt   (27.2.2018 - 05:41)
E-mail: andyp1gmx.net
Ich habe diese Seite gefunden um einfach Bibel online zu benutzen in verschiedenen Sprachen - ich bin überzeugt das Gott sein Wort bewahrt hat in allen Sprachen. Und weiß bis zum Ende hin wird sein Wort leuchten. "Denn mein Wort wird nicht leer zu mir zurückkehren..." - Gottes Segen für die segensreiche Arbeit die ihr tut. Leider kann ich kein Tscheschisch aber habe auch Bekannte in der Slowakei und bin Euch sehr verbunden im Sinne des Protestantismus. Ich benutze die Bibel jeden Tag. Andreas Boldt

Ich danke Ihnen, Andreas. Diese Anwendung ist viel mehr als nur eine Online-Bibel. Versuchen Sie bitte herauszufinden, welche Optionen und Funktionen SOB anbietet... (Anleitung) Libor

Juraj Kaličiak   (5.2.2018 - 11:06)
E-mail: juro.kaliciakgmail.com
Nech Vám pán odplatí Jeho spôsobom, toto je nejlepšia verzia práce s Božím slovom. Vyhladávanie, režim porovnávania sú skvelé. Pracujem s touto stránkou už celé roky a cítim povinnosť povzbudiť autorov, že je toto určite požehnaná práca. Veľa to používam aj na mobile, ako rýchlu online bibliu. Oceňujem odvahu vydania prekladu Jozefa Roháčka v edícii Dušana Seberíniho s doslovným prekladom Božieho mena. Výborná je možnosť porovnania s gréckymi originál textami so strongovými číslami. Buďte požehnaní bratia. Juraj

Vďaka Juraj. Je príjemné počuť, že tento biblický program používate už dlhší čas, a že ste s ním spokojný. Snažím sa SOB stále vylepšovať. Nie sú žiadni autori - je iba jeden amatér, ktorý chce (okrem bežných funkcií biblických programov) najmä sprístupniť originálny text biblie pre všetkých - aj bez znalosti biblických jazykov. Libor

John Builer   (30.1.2018 - 07:07)
E-mail: Johnbuilercontbay.com
Ganz, ganz grosse Klasse, diese Seite, besser, als alles andere!!! Vielen Dank!!! Bitte machen Sie so weiter!!! Danke! Regards, John Builer

Danke, ich schätze es wirklich ...

Zdeněk Staněk   (27.12.2017 - 15:34)
E-mail: zdenek.stanekwhitepaper.bluefile.cz
WLC 5M 6:4 v prvním slově chybí souhláska ajin a v posledním slově dálet. Díval jsem se do jiných zpracování textu WLC a tam jsou.

OK. Upravil jsem text podle textu Tanachu.

Vladimir Bartoš   (23.11.2017 - 23:15)
E-mail: bartos.vlemail.cz
Tyto stránky jsem objevil náhodou, když jsem hledal on line čtení Bible. Jsem úplně nadšený z toho, jaké jsou zde možností a chci za to poděkovat!!

Jsem rád, že Vás tento on-line biblický program tolik zaujal. Věřím, že se to ještě zlepší, když si prostudujete návod, případně novinky na Facebooku :-)

Libor Diviš   (14.10.2016 - 08:02)
Vítejte v knize hostů. Sem můžete vkládat své komentáře k nové verzi SOB (Studijní on-line bible). Jen bych Vás chtěl poprosit, abyste si předtím prostudovali návod k tomuto biblickému programu.

Welcome. Here you can write your comments relating to this new version of the online biblical program SOB (Online Bible Study) - your assessment, proposals, error notices etc.

 

 

   

English-Greek Lexicon IPD
(Theological Dictionary of the New Testament)





Jamieson Fausset Brown Bible Commentary
 1   FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. (Zech 3:1-Zech 3:10)
Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zech 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezra 3:2-Ezra 3:3, Ezra 3:6; Ps 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Num 35:12).
he showed me--"He" is the interpreting angel. Jerusalem's (Joshua's) "filthy garments" (Zech 3:3) are its sins which had hitherto brought down God's judgments. The "change of raiment" implies its restoration to God's favor. Satan suggested to the Jews that so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch (Zech 3:8), a scion of their own royal line of David (Isa 11:1). The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future (Rev 12:10). Compare Rev 11:8, wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (compare Job 1:9).
Satan--the Hebrew term meaning "adversary" in a law court: as devil is the Greek term, meaning accuser. Messiah, on the other hand, is "advocate" for His people in the court of heaven's justice (1John 2:1).
standing at his right hand--the usual position of a prosecutor or accuser in court, as the left hand was the position of the defendant (Ps 109:6). The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of Messiah (Luke 1:11), who supplants Satan from his place as accuser. Some hence explain Jude 1:9 as referring to this passage: "the body of Moses" being thus the Jewish Church, for which Satan contended as his by reason of its sins; just as the "body of Christ" is the Christian Church. However, Jude 1:9 plainly speaks of the literal body of Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah; the same divine rebuke, "the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding judgment against the Jewish Church, to which Moses' body corresponds.

 2   the Lord--JEHOVAH, hereby identified with the "angel of the Lord (Jehovah)" (Zech 3:1).
rebuke thee--twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice.
chosen Jerusalem-- (Rom 9:16; Rom 11:5). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice" (John 15:16) rebuts Satan's charge against Jerusalem (Zech 1:17; Zech 2:12; Rom 8:33-Rom 8:34, Rom 8:37), represented by Joshua (compare in the great atonement, Lev 16:6-Lev 16:20, &c.), not that she may continue in sin, but be freed from it (Zech 3:7).
brand plucked out of . . . fire-- (Amos 4:11; 1Pet 4:18; Jude 1:23). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin (Zech 3:3-Zech 3:4, Zech 3:9), but that having punished her people for it with a seventy years' captivity, He on the ground of His electing love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it (Ps 89:30-Ps 89:35; Phil 1:6).

 3   filthy garments--symbol of sin (Pro 30:12; Isa 4:4; Isa 64:6); proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments" represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was before Jehovah's eye, who graciously accepts His people's services, though mixed with sin and infirmity.

 4   those that stood before him--the ministering angels (compare the phrase in 1Kgs 10:8; Dan 1:5).
Take away the filthy garments--In Zech 3:9 it is "remove the iniquity of that land"; therefore Joshua represents the land.
from him--literally, "from upon him"; pressing upon him as an overwhelming burden.
change of raiment--festal robes of the high priest, most costly and gorgeous; symbol of Messiah's imputed righteousness (Matt 22:11). The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua (Heb 4:8), the Representative of Israel, the "kingdom of priests" (Exod 19:6); once clad in the filthy garments of our vileness, but being the chosen of the Father (Isa 42:1; Isa 44:1; Isa 49:1-Isa 49:3), He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest (Heb 8:1; Heb 9:24). Then, as the consequence (1Pet 2:5), realized in the Church generally (Luke 15:22; Rev 19:8), and in Israel in particular (Isa 61:10; compare Isa 3:6; Isa 66:21).

 5   And I said--Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priesthood would be fully restored, namely, the putting the miter or priestly turban on Joshua: its fair color symbolizing the official purity of the order restored. He does not command, but prays; not "Set," but "Let them set." Vulgate and Syriac version read it, "He then said," which is the easier reading; but the very difficulty of the present Hebrew reading makes it less likely to come from a modern corrector of the text.
angel of . . . Lord stood by--the Divine Angel had been sitting (the posture of a judge, Dan 7:9); now He "stands" to see that Zechariah's prayer be executed, and then to give the charge (Zech 3:6-Zech 3:7).

 6   protested--proceeded solemnly to declare. A forensic term for an affirmation on oath (Heb 6:17-Heb 6:18). God thus solemnly states the end for which the priesthood is restored to the people, His own glory in their obedience and pure worship, and their consequent promotion to heavenly honor.

 7   God's choice of Jerusalem (Zech 3:2) was unto its sanctification (John 15:16; Rom 8:29); hence the charge here which connects the promised blessing with obedience.
my charge--the ordinances, ritual and moral (Num 3:28, Num 3:31-Num 3:32, Num 3:38; Josh 1:7-Josh 1:9; 1Kgs 2:3; Ezek 44:16).
judge my house--Thou shalt long preside over the temple ceremonial as high priest (Lev 10:10; Ezek 44:23; Mal 2:7) [GROTIUS]. Or, rule over My house, that is, My people [MAURER] (Num 12:7; Hos 8:1). We know from Deut 17:9 that the priest judged cases. He was not only to obey the Mosaic institute himself, but to see that it was obeyed by others. God's people are similarly to exercise judgment hereafter, as the reward of their present faithfulness (Dan 7:18, Dan 7:22; Luke 19:17; 1Cor 6:2); by virtue of their royal priesthood (Rev 1:6).
keep my courts--guard My house from profanation.
places to walk--free ingress and egress (1Sam 18:16; 1Kgs 3:7; 1Kgs 15:17), so that thou mayest go through these ministering angels who stand by Jehovah (Zech 4:14; Zech 6:5; 1Kgs 22:19) into His presence, discharging thy priestly function. In Ezek 42:4 the same Hebrew word is used of a walk before the priests' chambers in the future temple. Zechariah probably refers here to such a walk or way; Thou shalt not merely walk among priests like thyself, as in the old temple walks, but among the very angels as thine associates. HENGSTENBERG translates, "I will give thee guides (from) among these," &c. But there is no "from" in the Hebrew; English Version is therefore better. Priests are called angels or "messengers" (Mal 2:7); they are therefore thought worthy to be associated with heavenly angels. So these latter are present at the assemblies of true Christian worshippers (1Cor 11:10; compare Eccl 5:6; Eph 3:10; Rev 22:9).

 8   Hear--On account of the magnitude of what He is about to say, He at once demands solemn attention.
thy fellows that sit before thee--thy subordinate colleagues in the priesthood; not that they were actually then sitting before him; but their usual posture in consultations was on chairs or benches before him, while he sat on an elevated seat as their president.
they are--From speaking to Joshua He passes to speaking of him and them, in the third person, to the attendant angels (compare Zech 3:9).
men wondered at--Hebrew, "men of wonder," that is, having a typical character (Isa 8:18; Isa 20:3; Ezek 12:11; Ezek 24:24). Joshua the high priest typifies Messiah, as Joshua's "fellows" typify believers whom Messiah admits to share His Priesthood (1Pet 2:5; Rev 5:10). This, its typical character, then, is a pledge to assure the desponding Jews that the priesthood shall be preserved till the great Antitype comes. There may be also an indirect reproof of the unbelief of the multitude who "wonder" at God's servants and even at God's Son incredulously (Ps 71:7; Isa 8:18; Isa 53:1, &c.).
behold--marking the greatness of what follows.
my servant--the characteristic title of Messiah (Isa 42:1; Isa 49:3; Isa 50:10; Isa 52:13; Isa 53:11; Ezek 34:23-Ezek 34:24).
the Branch--Messiah, a tender branch from the almost extinct royal line of David (Zech 6:12; Isa 4:2; Isa 11:1; Jer 23:5; Jer 33:15). Luke 1:78, where for "day spring," "branch" may be substituted (Mal 4:2, however, favors English Version). The reference cannot be to Zerubbabel (as GROTIUS thinks), for he was then in the full discharge of his office, whereas "the Branch" here is regarded as future.

 9   For--expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, before (in the presence of) Joshua, by "the hand of Zerubbabel" (Zech 4:10; Ezra 3:8-Ezra 3:13), so that your labor in building shall not be vain. Antitypically, the (foundation) stone alluded to is Christ, before called "the Branch." Lest any should think from that term that His kingdom is weak, He now calls it "the stone," because of its solidity and strength whereby it is to be the foundation of the Church, and shall crush all the world kingdoms (Ps 118:22; compare Isa 28:16; Dan 2:45; Matt 21:42; 1Cor 3:11; 1Pet 2:6-7). The angel pointing to the chief stone lying before Him, intimates that a deeper mystery than the material temple is symbolized. MOORE thinks the "stone" is the Jewish Church, which Jehovah engages watchfully to guard. The temple, rather, is that symbolically. But the antitype of the foundation-stone is Messiah.
upon one stone shall be seven eyes--namely, the watchful "eyes" of Jehovah's care ever fixed "upon" it (Zech 4:10) [MAURER]. The eye is the symbol of Providence: "seven," of perfection (Rev 5:6; compare 2Chr 16:9; Ps 32:8). Antitypically, "the seven eyes upon the stone" are the eyes of all angels (1Tim 3:16), and of all saints (John 3:14-John 3:15; John 12:32), and of the patriarchs and prophets (John 8:56; 1Pet 1:10-11), fixed on Christ; above all, the eyes of the Father ever rest with delight on Him. CALVIN (perhaps better) considers the seven eyes to be carved on the stone, that is, not the eyes of the Father and of angels and saints ever fixed on Him, but His own sevenfold (perfect) fullness of grace, and of gifts of the Spirit (Isa 11:2-Isa 11:3; John 1:16; John 3:34; Col 1:19; Col 2:9), and His watchful providence now for the Jews m building the temple, and always for His Church, His spiritual temple. Thus the "stone" is not as other stones senseless, but living and full of eyes of perfect intelligence (1Pet 2:4, "a living stone"), who not only attracts the eyes (John 12:32) of His people, but emits illumination so as to direct them to Him.
engrave . . . graying--implying Messiah's exceeding beauty and preciousness; alluding to the polished stones of the temple: Christ excelled them, as much as God who "prepared His body" (Heb 10:5; compare John 2:21) is superior to all human builders.
remove . . . iniquity of that land in one day--that is, the iniquity and its consequences, namely the punishment to which the Jews heretofore had been subjected (Hag 1:6, Hag 1:9-Hag 1:11). The remission of sin is the fountain of every other blessing. The "one day" of its removal is primarily the day of national atonement celebrated after the completion of the temple (Lev 23:27) on the tenth day of the seventh month. Antitypically, the atonement by Messiah for all men, once for all ("one day") offered, needing no repetition like the Mosaic sacrifices (Heb 10:10, Heb 10:12, Heb 10:14).

 10   under . . . vine . . . fig tree--emblem of tranquil prosperity (1Kgs 4:25). Type of spiritual peace with God through Christ (Rom 5:1); and of millennial blessedness (Mic 4:4).


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