'I return to Zion, and will dwell in the midst of Jerusalem; and Jerusalem shall be called the city of truth' — old men and old women shall yet sit in her broad places, and the city full of boys and girls playing; the fasts of the fourth, fifth, seventh, and tenth months shall be to the house of Judah joy and gladness; 'in those days ten men out of all the languages of the nations shall take hold of the skirt of him that is a Jew, saying: We will go with you, for we have heard that God is with you.'
Tap any Hebrew word to reveal its root, value, and meanings.
Verse structure: 4 words, 20 letters. The shortest word is "and·it·was" (וַיְהִ֛י, 4 letters) and the longest is "word·of·Hashem" (דְּבַר־יְהֹוָ֥ה, 7 letters). 4 unique roots are used. Frequent roots: "word·of·Hashem" (root יהוה, 132x in Zechariah); "saying" (root אמר, 110x in Zechariah); "and·it·was" (root היה, 66x in Zechariah). Full calculation: וַיְהִ֛י [and·it·was] (31) + דְּבַר־יְהֹוָ֥ה [word·of·Hashem] (232) + צְבָא֖וֹת [hosts] (499) + לֵאמֹֽר [saying] (271) = 1033.
Radak
And the word of the Lord of Hosts came, saying. [It is] like 'to me, saying'; and in the Masorah [it is noted] there is none like it.
Malbim
“And the word of the Lord came,” after this rebuke, which informed them that the fast is of no avail at all to rectify the past and to appease the anger of the Lord, and their situation will not be rectified unless the cause for which Jerusalem was destroyed is removed, which was because they did not heed the words of the prophets. [The verse] came to awaken their ears that there is a possibility that this Temple will be exalted and that the Divine Presence will return to it, [namely] the general ingathering of exiles, if they practice justice and righteousness.
’Thus says Hashem of hosts: I am jealous for Zion with great jealousy, and I am jealous for her with great fury.
verse value 2445
Insights
Verse structure: 12 words, 49 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "hosts" (צְבָא֔וֹת, 5 letters). Words sharing gematria 561: I·am·jealous, I·am·jealous. 2 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "for·Zion" (לְצִיּ֖וֹן), "and·wrath" (וְחֵמָ֥ה). The root קנא appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "said" (root אמר, 110x in Zechariah); "hosts" (root צבא, 54x in Zechariah). The etnachta (major mid-verse pause) falls on 'great', dividing the verse into phrases of 8 and 4 words. Full calculation: כֹּ֤ה [thus] (25) + אָמַר֙ [said] (241) + יְהֹוָ֣ה [Hashem] (26) + צְבָא֔וֹת [hosts] (499) + קִנֵּ֥אתִי [I·am·jealous] (561) + לְצִיּ֖וֹן [for·Zion] (186) + קִנְאָ֣ה [jealousy] (156) + גְדוֹלָ֑ה [great] (48) + וְחֵמָ֥ה [and·wrath] (59) + גְדוֹלָ֖ה [great] (48) + קִנֵּ֥אתִי [I·am·jealous] (561) + לָֽהּ [to·her] (35) = 2445.
Rashi
"I was jealous for her." On her account, you shall not need to fast or mourn. And likewise, the conclusion of the matter is: "The fast of the fifth month," etc.
Radak
Thus it is said. This passage is a comfort for the future, in the days of the Messiah, during the war of Gog and Magog, when they will come against Jerusalem; and then I will be jealous for her, and I will pour out great wrath upon all the nations that come against her.
Metzudat David
“I was jealous for Zion.” With this, He responds to the fact that the building of this Temple and that Redemption seemed small in their eyes, and He says: “Behold, in truth, Zion is very dear to Me, and because of what the nations did to Her, I am angry with them with great jealousy and with great fury; I was jealous for Her against the Babylonians.”
Metzudat Zion
"I was jealous." The matter is one of anger:
Malbim
"I was jealous," meaning: Even though I was greatly angry and said that I would not listen when they call out, behold, a jealousy for Zion has been aroused within me. This jealousy is either on account of her dishonored glory, as is stated: "I was jealous for Zion with a great jealousy"; or it is because I am angry at the evil that the enemies did to her in the past, as is stated: "I was jealous for her with a great anger," being angry at the enemies and at the wickedness of their deeds.
Thus says Hashem: I return to Zion, and will dwell in the midst of Jerusalem; and Jerusalem shall be called The city of truth; and the mountain of Hashem of hosts The holy mountain.
verse value 6015
Insights
Verse structure: 16 words, 72 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֚ה, 2 letters) and the longest is "and·mountain·of·Hashem" (וְהַר־יְהֹוָ֥ה, 7 letters). Words sharing gematria 586: Jerusalem, Jerusalem. 5 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "to·Zion" (אֶל־צִיּ֔וֹן), "and·she·was·called" (וְנִקְרְאָ֤ה), "city·of" (עִ֣יר). The root יהוה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "said" (root אמר, 110x in Zechariah); "hosts" (root צבא, 54x in Zechariah). The etnachta (major mid-verse pause) falls on 'Jerusalem', dividing the verse into phrases of 8 and 8 words.
Radak
Thus it is stated, “And Jerusalem shall be called the City of Truth.” Just as He promised that the remnant of Israel will not do wrong and will not speak deceitfully, so too is this the case for all of the Land of Israel. And Jerusalem is mentioned because it is the head of the kingdom, and furthermore, because of the Mountain of the Lord, the Holy Mountain, that strangers will no longer profane it.
Metzudat David
“I will return to Zion.” Behold, I have already returned My exiled children to Zion, and I too shall dwell within Jerusalem. This is [what is meant by] “when they shall hearken to the voice of the Lord,” for the very essence of that redemption was so that they might be in the holy place, a place prepared to serve the Lord and to pray before Him for a general redemption to occur in their days, as it is stated, “And it shall come to pass, if you shall hearken” (above 6:15). And the meaning is: the general redemption will be in your days, if you hearken to the voice of the Lord.
"And it shall be called." Then Jerusalem shall be called the City of Truth, for then its inhabitants shall practice truth.
"And the mountain of the Lord of Hosts." This is the place of the Temple, which will then be called "the mountain of holiness," because the Divine Presence will dwell there.
Malbim
Thus, and therefore, thus says the Lord: “I will return to Zion.” This means that My intention is to return to Zion, so that My Divine Presence will be established there as it was in ancient times. And also, “and I will dwell in the midst of Jerusalem among the people,” meaning that My Divine Presence will be among them, and prophecy, holiness, and all the desirable attributes that it had in days of old will return to them. However, this is contingent upon a condition: if “Jerusalem is called the City of Truth,” by virtue of their administering true justice between one person and another, and also by speaking truth in faithfulness; and if “the Mountain of the Lord of Hosts is called the Holy Mountain,” by virtue of their priests being holy to their God. We have already mentioned (above 7:3) in the name of Abarbanel that the Israelites were then afraid that they would return and again be exiled, and this was due to seven matters. Here, the verse comes to remove each of these concerns one by one, as the rabbi explained. Regarding the first concern, that they feared because they saw that the Divine Presence did not return in the Second Temple, the verse states that there is a possibility that He will restore His Divine Presence to Zion if they improve their deeds by doing truth and walking in holiness.
Thus says Hashem of hosts: There shall yet old men and old women sit in the broad places of Jerusalem, every man with his staff in his hand for very age.
verse value 4710
Insights
Verse structure: 15 words, 64 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "and·old·women" (וּזְקֵנ֔וֹת, 6 letters). 7 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "they·will·dwell" (יֵֽשְׁבוּ֙), "elders" (זְקֵנִ֣ים), "and·old·women" (וּזְקֵנ֔וֹת). The root זקן appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "said" (root אמר, 110x in Zechariah); "hosts" (root צבא, 54x in Zechariah). The etnachta (major mid-verse pause) falls on 'Jerusalem', dividing the verse into phrases of 10 and 5 words.
Rashi
"Because of many days." They will need a support in their hand.
Radak
Thus says the Lord: Regarding every consolation, He says, "Thus says," to strengthen the consolation, for in any case, goodness will prevail.
"And a man with his staff in his hand." According to its plain meaning, as the verse itself states, regarding "many days."
Metzudat David
"And yet the elders shall sit..." — Yet again shall the time of the future redemption come, and the elders, both men and women, shall sit in the streets. This means that weakness shall not overcome them to the point that they must remain seated at home; rather, they shall sit in the streets, as is the custom of the young men.
"And a man." And each one will have his own support in his hand, to lean upon it due to the many years they lived, like the elderly; nevertheless, weakness will not overcome them to the point of being confined to their homes.
Metzudat Zion
משענתו. His staff, upon which he leaned:
Malbim
(4-5) Thus said the Lord: In response to the second concern they harbored, lest Darius exile them from the land a second time, He stated that elders and elder women will yet sit in the streets of Jerusalem. And He assured that peace will be so great that even the weak, namely the elders and the children, will be found in the city’s streets without fear.
And the broad places of the city shall be full of boys and girls playing in the broad places thereof.
verse value 2669
Insights
Verse structure: 7 words, 39 letters. The shortest word is "the·city" (הָעִיר֙, 4 letters) and the longest is "in·her·broad·places" (בִּרְחֹֽבֹתֶֽיהָ, 7 letters). 6 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "and·broad·places·of" (וּרְחֹב֤וֹת), "are·filled" (יִמָּ֣לְא֔וּ), "youths" (יְלָדִ֖ים). The root רחב appears 2 times in this verse. 6 unique roots are used. First appearance of the root מלא ("are·filled") in Zechariah. First appearance of the root ילד ("youths") in Zechariah. The etnachta (major mid-verse pause) falls on 'and·girls', dividing the verse into phrases of 5 and 2 words. Full calculation: וּרְחֹב֤וֹת [and·broad·places·of] (622) + הָעִיר֙ [the·city] (285) + יִמָּ֣לְא֔וּ [are·filled] (87) + יְלָדִ֖ים [youths] (94) + וִֽילָד֑וֹת [and·girls] (456) + מְשַׂחֲקִ֖ים [playing] (498) + בִּרְחֹֽבֹתֶֽיהָ [in·her·broad·places] (627) = 2669.
Radak
And the streets. It is explained:
Metzudat David
ימלאו. "When they shall be fruitful and multiply and fill the streets of the city:"
"Playing games." From the abundance of all, they will be playing games and rejoicing.
Thus says Hashem of hosts: If it be marvellous in the eyes of the remnant of this people in those days, should it also be marvellous in Mine eyes? says Hashem of hosts.
verse value 3201
Insights
Verse structure: 17 words, 67 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "also·in·My·eyes" (גַּם־בְּעֵינַי֙, 7 letters). Words sharing gematria 499: hosts, hosts. 2 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "rest" (שְׁאֵרִית֙), "also·in·My·eyes" (גַּם־בְּעֵינַי֙). The root יהוה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "said" (root אמר, 110x in Zechariah); "hosts" (root צבא, 54x in Zechariah). The etnachta (major mid-verse pause) falls on 'abundance', dividing the verse into phrases of 12 and 5 words.
Rashi
"When it will be a wonder." In their eyes, the great kindness that I will do for them.
It is also wondrous in My sight. How I turned back from the great wrath, and our Sages interpreted it as referring to the slaughter of the evil inclination, in Tractate Sukkah. It is wondrous in My sight: how can the righteous withstand it during their lifetimes?
Radak
“Thus says the Lord: It will also be a wonder in My eyes.” Some explain this as a rhetorical question, as if it said, “Is it even a wonder in My eyes?” And likewise, ‘Are you this, my son Esau?’ (Genesis 27:24), and cases like it. And the wise man Rabbi Abraham ibn Ezra, of blessed memory, explained it according to its plain meaning, namely, “I will perform a wonder in those days that I have not performed like it.”
Metzudat David
"When it shall be a wonder." The majority of the good that will be then, which will be a wonder in the eyes of the remnant of the people—behold, in truth, it will also be a wonder in My eyes. That is to say: Although I perform great wonders that are unknown to human beings, such that the known wonders are as nothing in comparison to them, nevertheless, the wonder that I will perform in the future will be considered a wonder even in My eyes, for it will be greater than all the known and hidden wonders.
Malbim
Thus says the Lord: Indeed, it is said that although this will seem astonishing in the eyes of the people now, because according to nature it is impossible for them to succeed so greatly after they are under the dominion of their enemies and all of them oppress them, truly, it will also seem astonishing in My eyes—meaning that according to their present state, it is a wondrous thing, above nature, because according to nature it is likely that they will not endure in the land for a long time, for they are few and despised; nevertheless, despite all this.
Thus says Hashem of hosts: Behold, I will save My people from the east country, and from the west country;
verse value 3470
Insights
Verse structure: 12 words, 49 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "hosts" (צְבָא֔וֹת, 5 letters). 6 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "savior" (מוֹשִׁ֛יעַ), "my·people" (אֶת־עַמִּ֖י), "east" (מִזְרָ֑ח). The root ארץ appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "said" (root אמר, 110x in Zechariah); "hosts" (root צבא, 54x in Zechariah). First appearance of the root ישע ("savior") in Zechariah. The etnachta (major mid-verse pause) falls on 'east', dividing the verse into phrases of 9 and 3 words. Full calculation: כֹּ֤ה [thus] (25) + אָמַר֙ [said] (241) + יְהֹוָ֣ה [Hashem] (26) + צְבָא֔וֹת [hosts] (499) + הִנְנִ֥י [they] (115) + מוֹשִׁ֛יעַ [savior] (426) + אֶת־עַמִּ֖י [my·people] (521) + מֵאֶ֣רֶץ [from·land·of] (331) + מִזְרָ֑ח [east] (255) + וּמֵאֶ֖רֶץ [and·from·the·land·of] (337) + מְב֥וֹא [setting·of] (49) + הַשָּֽׁמֶשׁ [sun] (645) = 3470.
Radak
Thus it is said: "From the land of the east and from the land of the setting of the sun." This refers to the complete settlement, from the east to the west; Israel is scattered in every place of the settlement.
Metzudat David
From the land of the east. To bring them out from the land of the east, from the place of their exile:
“Mavo ha-shemesh.” It is the western quarter.
Metzudat Zion
The entrance of the sun. The setting of the sun, as it is said, “From the rising of the sun to its place of setting” (Psalms 113:3):
Malbim
Thus says the Lord: Behold, I am saving My people from the land of the East—they are the Ten Tribes who were exiled to the East—and from the land where the sun sets—they are the tribes of Judah and Benjamin who were exiled to the West—so that not only will those who are already in the Land of Israel not be exiled, but even the scattered ones from the four corners of the earth will be gathered to it.
And I will bring them, and they shall dwell in the midst of Jerusalem; and they shall be My people, and I will be their God, in truth and in righteousness.
verse value 3397
Insights
Verse structure: 13 words, 60 letters. The shortest word is "them" (אֹתָ֔ם, 3 letters) and the longest is "and·I·will·bring" (וְהֵבֵאתִ֣י, 6 letters). Words sharing gematria 67: and·they·shall·be·to·me, and·I. 5 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "and·they·shall·dwell" (וְשָׁכְנ֖וּ), "and·they·shall·be·to·me" (וְהָיוּ־לִ֣י), "for·God" (לֵֽאלֹהִ֔ים). The root היה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·they·shall·be·to·me" (root היה, 66x in Zechariah); "Jerusalem" (root ירושלם, 29x in Zechariah); "and·I·will·bring" (root בוא, 21x in Zechariah). The etnachta (major mid-verse pause) falls on 'Jerusalem', dividing the verse into phrases of 5 and 8 words. Full calculation: וְהֵבֵאתִ֣י [and·I·will·bring] (424) + אֹתָ֔ם [them] (441) + וְשָׁכְנ֖וּ [and·they·shall·dwell] (382) + בְּת֣וֹךְ [in·midst·of] (428) + יְרוּשָׁלִָ֑ם [Jerusalem] (586) + וְהָיוּ־לִ֣י [and·they·shall·be·to·me] (67) + לְעָ֗ם [for·a·people] (140) + וַֽאֲנִי֙ [and·I] (67) + אֶהְיֶ֤ה [I·will·be] (21) + לָהֶם֙ [to·them] (75) + לֵֽאלֹהִ֔ים [for·God] (116) + בֶּאֱמֶ֖ת [in·truth] (443) + וּבִצְדָקָֽה [and·in·righteousness] (207) = 3397.
Radak
“And I will bring.” A remembrance of Jerusalem, as explained, because it is the royal city and because of the Temple that was in it, to which all Israel used to come.
Truly. Just as it is written: “And I will betroth you to Me in faithfulness” (Hosea 2:21).
Metzudat David
“Within Jerusalem.” This is not to say that all will dwell there, for surely the land would be too small to contain them all. Rather, it comes to teach that the city of Jerusalem will be an inheritance for all, for all will have equal share in it, as stated at the end of Ezekiel’s prophecy:
“And they shall be to Me a people.” This is because their uncircumcised heart will be circumcised, and all of them shall know the Lord and believe in Him.
"And I will be their God": to be a helper and savior for them.
"Truth and righteousness." On account of the truth and righteousness that they will then practice, and it refers back to the above, to say: Behold, all this good is prepared for them. And if they heed My voice and pray in this house for the general redemption, behold, I will bring it in their days. And since this is so, one should not diminish the building of this Temple, for abundant good is dependent upon it.
Malbim
“And I will bring them in, and I will be to them for a God,” meaning that I have united My providence over them. However, there is indeed a condition in truth and righteousness: if they act with truth between man and his fellow, and with righteousness between man and the Divine, then all of this will come to pass. But if they are not to Me a people in truth and righteousness, it will be wondrous in My sight to perform this, for this cannot occur through nature, but only through the way of miracles. And miracles will not take effect unless they merit them according to their deeds. And with this, he also removed the third concern—that they might despair because they saw that the exiles had not returned to their land—by saying that there is also a possibility for this, if they improve their deeds.
Thus says Hashem of hosts: Let your hands be strong, you that hear in these days these words from the mouth of the prophets that were in the day that the foundation of the house of Hashem of hosts was laid, even the temple, that it might be built.
verse value 5137
Insights
Verse structure: 20 words, 95 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "from·mouth·of" (מִפִּי֙, 3 letters) and the longest is "the·prophets" (הַנְּבִיאִ֔ים, 7 letters). Words sharing gematria 499: hosts, hosts. 6 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "who·hear" (הַשֹּֽׁמְעִים֙), "from·mouth·of" (מִפִּי֙), "was·founded" (יֻסַּ֨ד). The root יהוה appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "thus·says" (root אמר, 110x in Zechariah); "hosts" (root צבא, 54x in Zechariah). First appearance of the root חזק ("let·them·strengthen") in Zechariah. First appearance of the root פה ("from·mouth·of") in Zechariah. The etnachta (major mid-verse pause) falls on 'these', dividing the verse into phrases of 11 and 9 words.
Rashi
"Let your hands be strengthened." To build and complete, and do not fear the common folk who weaken your hands and frighten you from building, as is explained in the Book of Ezra (Ezra 4:4):
Those who hear in these days. In the fourth year of Darius:
“‘These words’—namely, words of consolation from the mouths of the prophets who prophesied to them at that time, on the day that the foundation of the House of the Lord was laid, in the second year of Darius—these words [are cited] to begin the work. For those prophets were tested in their eyes through their words, [proving] that they were true prophets; therefore, they are worthy to be relied upon even in their words of consolation of the present time. And how were they tested? For prior to those days, it was stated: ‘The wages of a man...’ and they prophesied to you that once you begin the work, blessing will come to your endeavors. And their words were fulfilled, for behold, it is not like the first days.”
Radak
26. Your hands shall be strengthened. When you hear all these consolations that are destined to come, let your hands be strengthened now in the commandments of God, and to build His house as you began, for you see that on the day the foundation of the House of the Lord was laid, the blessing began to come upon you.
Metzudat David
“Let your hands be strengthened, you who hear...” Since the question of those coming from the exile was weakening the hands of the builders of the House upon their hearing of the diminished honor of the House and the trust placed in them, therefore He said to them: Behold, you who hear in these days these words from the good prophecies, let your hands be strengthened in the building of the House, and let not laxity overtake you to abandon the building.
“From My mouth, etc.” This means: Now you have heard a promise of abundant good, greater than what you heard from the mouths of the prophets who prophesied on the day that the House of the Lord was founded for building the Temple. It is as if to say: Just as their words were fulfilled, so too will these words be fulfilled.
Malbim
Thus says the Lord of Hosts: Now comes to remove from their hearts the fourth concern, namely that which they feared because they saw that the land was cursed and still had not returned to its proper state. Regarding this, He said, "Let your hands be strengthened, you who hear in these days..." For already Haggai prophesied about this at the time they laid the foundation of the Temple, and he assured them that from the day the Temple was laid, the curse that had prevailed until that time would cease. And he told them that from this they would know that the time for building had arrived, and therefore a curse had fallen upon them until now because they delayed the building. And regarding this it says, "Let your hands be strengthened, you who hear in these days" (for Haggai's prophecy was two years prior to this prophecy), from the mouth of the prophets, meaning Haggai and the prophets with him. Then the prophets declared that on the day the House of the Lord of Hosts was laid, the time for the Temple to be built had arrived, and they brought proof for this.
For before those days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the adversary; for I set all men every one against his neighbour.
verse value 4169
Insights
Verse structure: 19 words, 84 letters. The shortest word is "for" (כִּ֗י, 2 letters) and the longest is "all·the·man" (אֶת־כׇּל־הָאָדָ֖ם, 8 letters). Words sharing gematria 50: abundance, man. 14 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "day" (הַיָּמִ֣ים), "wages" (שְׂכַ֤ר), "man" (הָֽאָדָם֙). The root שכר appears 2 times in this verse. 17 unique roots are used. Frequent roots: "was" (root היה, 66x in Zechariah); "day" (root יום, 40x in Zechariah); "for" (root כי, 36x in Zechariah). First appearance of the root שכר ("wages") in Zechariah. First appearance of the root אין ("nothing") in Zechariah. The etnachta (major mid-verse pause) falls on 'nothing', dividing the verse into phrases of 11 and 8 words.
Radak
"For before." This means: Before the House of the Lord was established, which was established in the second year of Darius, on the twenty-fourth day of the ninth month, you knew that man's reward was not for blessing, but rather turned into a curse.
It is as if the animal does not exist, since its hire has gone to a curse.
"And I will send." The matter of the loosening of the word [i.e., the interpretation of the verb] is to do evil, like "And I will send among you the beasts of the field," as its Targum [Onkelos] translates it: "And I will incite."
Metzudat David
"For before the days." Now he explains in what way it was fulfilled, and he said: "For before the days," that is, before those days, before they began to build — indeed the wages of man were not established, for he did not find in what to earn a profit, and the wages of the animal were not fulfilled, for it went to its destruction, and from the distress of the oppressor there was no peace, neither for the one going out from the city nor for the one coming into it.
"And I sent." I was inciting all of mankind, each person against his fellow, to cause strife among them and to do evil to one another.
Metzudat Zion
Reward. The matter of profit:
“And the reward of the beast” – the reward for the labor of the beast.
The oppressor. The hater:
"And I will send." A matter of inciting and setting [beasts] upon; and likewise, "And the teeth of beasts will I send upon them" (Deuteronomy 32:24).
Malbim
For in those days, the wages of man were not to be found, as it is stated in Haggai 1: “Consider your ways. You have sown much, but brought in little...” and whoever earns, earns into a perforated purse (as stated there, Megillah 12a, and see also 15b-16a). And the wages of beasts do not exist at all. He explains why the wages of beasts do not exist: because there is no peace from the oppressor for those who go out and come in. And it is impossible to hire beasts for riding or for carrying loads outside the city, or for work in the field, because it is impossible to leave the city at all. And regarding what is stated, “the wages of man were not to be found,” he explains: “For I stirred up all men, each against his neighbor,” and whoever earns anything, they rob it from him.
But now I will not be to the remnant of this people as in the former days, says Hashem of hosts.
verse value 2988
Insights
Verse structure: 11 words, 45 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. Verse gematria: 2988 is divisible by 18, the value of chai ('life'). The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "the·former" (הָרִֽאשֹׁנִים֙, 7 letters). 3 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "now" (וְעַתָּ֗ה), "as·the·days" (כַיָּמִ֤ים), "to·remnant·of" (לִשְׁאֵרִ֖ית). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "hosts" (root צבא, 54x in Zechariah); "as·the·days" (root יום, 40x in Zechariah). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 8 and 3 words. Full calculation: וְעַתָּ֗ה [now] (481) + לֹ֣א [not] (31) + כַיָּמִ֤ים [as·the·days] (120) + הָרִֽאשֹׁנִים֙ [the·former] (606) + אֲנִ֔י [I] (61) + לִשְׁאֵרִ֖ית [to·remnant·of] (941) + הָעָ֣ם [the·people] (115) + הַזֶּ֑ה [this] (17) + נְאֻ֖ם [utterance] (91) + יְהֹוָ֥ה [Hashem] (26) + צְבָאֽוֹת [hosts] (499) = 2988.
Radak
And now. It is clear:
Metzudat David
"And now." After they have begun the building, I am not against the remnant of this people as in the former days, to distress them and to send one man against his neighbor.
Malbim
"And now, I am not as I was in the days of old, when the curse that existed until now was due to My anger against them. But now, My will toward them has changed for the good, and the distress from without and the incursion of enemies from within will cease, and there will be peace in the land."
For as the seed of peace, the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to inherit all these things.
verse value 6963
Insights
Verse structure: 16 words, 76 letters. The shortest word is "will·give" (תִּתֵּ֤ן, 3 letters) and the longest is "her·increase" (אֶת־יְבוּלָ֔הּ, 7 letters). Words sharing gematria 850: will·give, will·give. 10 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "for·seed·of" (כִּֽי־זֶ֣רַע), "the·peace" (הַשָּׁל֗וֹם), "vine" (הַגֶּ֜פֶן). The root נתן appears 3 times in this verse. 14 unique roots are used. Frequent roots: "and·the·land" (root ארץ, 36x in Zechariah); "all·these" (root אלה, 24x in Zechariah). The etnachta (major mid-verse pause) falls on 'their·dew', dividing the verse into phrases of 11 and 5 words.
Radak
"For the seed of peace." This means that your offspring will be for peace and blessing, to the extent that they are called "the seed of peace." And the Targum translates: "The seed shall be at peace."
"And I will give them as an inheritance." It might be thought that this was said regarding the Second Temple, [namely,] if they observe the commandments of the Lord. Or perhaps it refers to the Messianic era? The subsequent verse proves that he spoke of the House of Judah and the House of Israel, for during the Second Temple period, the House of Israel did not return.
Metzudat David
“For the seed of peace.” This means that the success of the seed brings peace, for in the absence of produce, a creature’s eye is narrow toward his fellow, and this is a cause of hatred and strife; it is not so when blessing is abundant.
Fruit. That which is fit to give:
“its yield.” The produce that is fit according to the best of the field:
"And I will give as an inheritance." This means that these good things did not come by chance, but rather I have given all of these as an inheritance. And when the prophets designated [this time], as it is stated, "Is the seed yet in the barn" and "From this day I will bless" (Haggai 2:19), and this is alluded to above, to say that just as this utterance has been fulfilled, so too will My words be fulfilled.
Metzudat Zion
yibulah. Her produce, as it is written: "The land has given its produce" (Psalms 67:7).
Talam. From the word tal:
Malbim
"For the seed of peace" means that this peace will be the beneficial seed also for the fruit of the tree and the land, so that the land will yield its grain, wine, and oil, and the heavens will answer the land and give its dew, and I will answer the heavens through the peace; and I will cause the remnant of the people to inherit this, which will remain their inheritance and be established in their hands.
And it shall come to pass that, as you were a curse among the nations, O house of Judah and house of Israel, so will I save you, and you shall be a blessing; fear not, but let your hands be strong.
verse value 5557
Insights
Verse structure: 17 words, 78 letters. Notable word values: "and·it·shall·be" (וְהָיָ֡ה) = 26, the value of the divine name Hashem. The shortest word is "so" (כֵּ֚ן, 2 letters) and the longest is "do·not·fear" (אַל־תִּירָ֖אוּ, 7 letters). 4 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "you·were" (הֱיִיתֶ֨ם), "curse" (קְלָלָ֜ה), "and·you·shall·be" (וִהְיִיתֶ֖ם). The root היה appears 3 times in this verse. 14 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 66x in Zechariah); "as" (root אשר, 44x in Zechariah); "do·not·fear" (root איל, 34x in Zechariah). First appearance of the root ישראל ("Israel") in Zechariah. The etnachta (major mid-verse pause) falls on 'blessing', dividing the verse into phrases of 14 and 3 words.
Radak
"And it shall be." A curse that the nations curse you with: even when famine or any evil befalls their land, they will say, "It is because of the iniquity of Israel, who dwell among them."
"And you shall be a blessing." This means that the nations will be blessed by you, just as it is stated: "And he shall be a blessing."
"Strengthen your hands." In this present time, on account of the good consolations that you will hear are destined to come to Israel.
Metzudat David
"And it shall be as you were": This means that just as you were despised and beaten, you, the House of Judah and the House of Israel, until you became a curse among the nations, for they hung their curse upon you, saying in their curses, "May you be like the wretched Jews."
“Thus I will save.” The salvation will be in proportion to the distress, for you will be honored and successful until you become a blessing among the non-Jews, and they will attach their blessing to you, saying in their blessings: “May God make you like the successful Jews.”
“Do not fear.” Therefore, do not fear the words of the envoys of the Babylonians, who diminish the honor of the Temple and the trust [placed in you]; rather, let your hands be strengthened to hold fast to the building of the Temple and to complete it.
Malbim
And it shall be, and regarding the fifth concern, namely that they were afraid because they were despised and lowly among the nations, He said: “Now I will surely save you,” and thereby you shall be a blessing; therefore, let your hands be strengthened and do not slacken in the building.
For thus says Hashem of host: As I purposed to do evil to you, when your fathers provoked Me, says Hashem of hosts, and I repented not;
verse value 4716
Insights
Verse structure: 17 words, 67 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. Verse gematria: 4716 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "when·provoked" (בְּהַקְצִ֤יף, 6 letters). Words sharing gematria 499: hosts, hosts. 4 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "to·harm" (לְהָרַ֣ע), "to·you" (לָכֶ֗ם), "when·provoked" (בְּהַקְצִ֤יף). The root אמר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "said" (root אמר, 110x in Zechariah); "hosts" (root צבא, 54x in Zechariah). The etnachta (major mid-verse pause) falls on 'hosts', dividing the verse into phrases of 15 and 2 words.
Rashi
"And I did not relent" – concerning that which I intended to bring upon you, to cause Me to repent; rather, I have brought it [to pass]. Just so, I will not be grieved over the good which I have planned for you.
Radak
For thus He said, and I did not relent. For I have done what I intended, until I destroyed their land and exiled them:
Metzudat David
"As I had plotted." According to the measure that I had calculated to do evil to you at the time that your fathers angered me, and I did not repent of the evil until I had brought it to pass.
Metzudat Zion
"זממתי" – the matter is one of thought, as it is said, "When a man plots" (Deuteronomy 19:19).
“I relented.” This is a matter of reversed thought:
Malbim
For thus says the Lord, meaning: And if you were to ask, “How can the Holy One, blessed be He, change from not-willing to willing, as it is stated, ‘Not as in the former days am I’ (Zechariah 8:11), whereas there is no change of will with Him?” To this he answers: “As I had purposed to do evil to you, and I did not relent,” meaning that at every time that the Lord decrees a harsh decree upon Israel, regret and consolation are bound up with it. That is to say, the Lord considers that through the decree they will return in repentance and improve their deeds, and then He will console Himself over the evil and will not bring it about. And if so, at the time that He considers doing evil, He immediately consoles Himself and does not desire that the evil be brought, but rather that it not be brought. But when the evil is for a ultimate good—to restrain transgression and to atone for sin and to improve their end through the evil—then He does not console Himself at the time of the decree, but rather decrees it absolutely. And as it is stated (Jeremiah 4:28), “For I have spoken, and I have purposed, and I will not repent,” see what I explained there. In light of this, he said that at the time when I purposed to do evil to you, because your fathers provoked Me, I did not console myself. And he explains the reason, for...
so again do I purpose in these days to do good to Jerusalem and to the house of Judah; fear you not.
verse value 3972
Insights
Verse structure: 10 words, 52 letters. The shortest word is "so" (כֵּ֣ן, 2 letters) and the longest is "Jerusalem" (אֶת־יְרוּשָׁלִַ֖ם, 8 letters). 1 word in this verse appears nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "to·do·good" (לְהֵיטִ֥יב). 10 unique roots are used. Frequent roots: "in·the·days" (root יום, 40x in Zechariah); "do·not·fear" (root איל, 34x in Zechariah); "and·house·of" (root בית, 27x in Zechariah). The etnachta (major mid-verse pause) falls on 'Judah', dividing the verse into phrases of 9 and 1 words. Full calculation: כֵּ֣ן [so] (70) + שַׁ֤בְתִּי [I·returned] (712) + זָמַ֙מְתִּי֙ [I·had·a·thought] (497) + בַּיָּמִ֣ים [in·the·days] (102) + הָאֵ֔לֶּה [these] (41) + לְהֵיטִ֥יב [to·do·good] (66) + אֶת־יְרוּשָׁלִַ֖ם [Jerusalem] (987) + וְאֶת־בֵּ֣ית [and·house·of] (819) + יְהוּדָ֑ה [Judah] (30) + אַל־תִּירָֽאוּ [do·not·fear] (648) = 3972.
Radak
Thus I returned, do not fear. From those who oppose you, Sanballat and his companions, who are plotting to stop your work at this time:
Metzudat David
“Thus I returned.” According to this measure, I returned and reflected in these days to do good, etc., and I will not regret the good deed. Therefore, do not fear the words of the envoys of the Babylonians.
Malbim
Thus, I have returned and devised in these days to do good to Jerusalem, for the evil was a preparation for the good, that through the exile the land satisfied its Sabbaths, and also their iniquity was satisfied, and they were prepared for salvation with even greater intensity. And since the evil was for a good purpose, consolation was not bound up with it. Therefore, do not fear, for now the sins have been expiated, and you are prepared for salvations and consolations. Only...
These are the things that you shall do: Speak you every man the truth with his neighbour; execute the judgment of truth and peace in your gates;
verse value 5509
Insights
Verse structure: 13 words, 55 letters. Notable word values: "these" (אֵ֥לֶּה) = 36, double chai. The shortest word is "these" (אֵ֥לֶּה, 3 letters) and the longest is "gates" (בְּשַׁעֲרֵיכֶֽם, 7 letters). Words sharing gematria 441: truth, truth. 5 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "you·will·do" (תַּֽעֲשׂ֑וּ), "speak" (דַּבְּר֤וּ), "with·his·neighbor" (אֶת־רֵעֵ֔הוּ). The root דבר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "that" (root אשר, 44x in Zechariah); "the·words" (root דבר, 25x in Zechariah); "these" (root אלה, 24x in Zechariah). First appearance of the root שער ("gates") in Zechariah. The etnachta (major mid-verse pause) falls on 'you·will·do', dividing the verse into phrases of 4 and 9 words. Full calculation: אֵ֥לֶּה [these] (36) + הַדְּבָרִ֖ים [the·words] (261) + אֲשֶׁ֣ר [that] (501) + תַּֽעֲשׂ֑וּ [you·will·do] (776) + דַּבְּר֤וּ [speak] (212) + אֱמֶת֙ [truth] (441) + אִ֣ישׁ [man] (311) + אֶת־רֵעֵ֔הוּ [with·his·neighbor] (682) + אֱמֶת֙ [truth] (441) + וּמִשְׁפַּ֣ט [and·right·of] (435) + שָׁל֔וֹם [peace] (376) + שִׁפְט֖וּ [judge] (395) + בְּשַׁעֲרֵיכֶֽם [gates] (642) = 5509.
Rashi
"And the judgment of peace"—this is the compromise.
Radak
"These: Speak truth. So that you not speak one thing with the mouth and another in the heart:"
“And judgment shall be peace.” For if you judge with righteousness, there will be peace between the litigants, as our Sages of blessed memory stated in a parable about people whose garment was taken by the judgment from the court, yet he sings and goes on his way, and they brought a verse for this parable: “And all this people shall come to their place in peace.” “All the people”—even the one who is liable according to the law. And our Sages of blessed memory explained, “And judgment shall be peace,” referring to compromise. Whatever judgment contains peace, say that this is gain, for the word mishpat is written in the construct form, bound grammatically to the following word.
"In your gates." For there is the seat of the elders, as it is stated in the Torah: "Go out to the elders" (Deuteronomy 21:19).
Metzudat David
These are the words. Only do these words:
“Truth and justice, peace…” – “Judge in your gates.” Whether it is a judgment of truth or a judgment of peace—this is the compromise whereby peace mediates between the litigants—but do not pervert justice, for this is neither truth nor peace.
Metzudat Zion
"At your gates." This refers to the place where judgment is rendered, as it is stated: "To the elders of the city, to the gate" (Deuteronomy 22:15).
Malbim
These are the things that you shall do, by which you will be prepared for true salvation: "Speak truth, each one with his neighbor," for the prophet saw that the destruction of the Second Temple was due to the sin of baseless hatred. Moreover, he saw in his vision the flying scroll that went forth to punish them on account of a false oath, and the two women carrying the ephah, who represent flattery and arrogance, which existed among them; therefore, they were exiled a second time, as stated above. Therefore, he warned them to cease from these matters that would cause the destruction a second time.
and let none of you devise evil in your hearts against his neighbour; and love no false oath; for all these are things that I hate, says Hashem.’
verse value 6231
Insights
Verse structure: 13 words, 65 letters. The shortest word is "for" (כִּ֧י, 2 letters) and the longest is "do·not·devise" (אַֽל־תַּחְשְׁבוּ֙, 7 letters). 4 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "evil·of" (אֶת־רָעַ֣ת), "seven" (וּשְׁבֻ֥עַת), "do·not·love" (אַֽל־תֶּאֱהָ֑בוּ). The root איל appears 2 times in this verse. 12 unique roots are used. Frequent roots: "utterance·of·Hashem" (root יהוה, 132x in Zechariah); "that" (root אשר, 44x in Zechariah); "for" (root כי, 36x in Zechariah). The etnachta (major mid-verse pause) falls on 'do·not·love', dividing the verse into phrases of 8 and 5 words. Full calculation: וְאִ֣ישׁ [and·man] (317) + אֶת־רָעַ֣ת [evil·of] (1071) + רֵעֵ֗הוּ [his·neighbor] (281) + אַֽל־תַּחְשְׁבוּ֙ [do·not·devise] (747) + בִּלְבַבְכֶ֔ם [in·your·heart] (96) + וּשְׁבֻ֥עַת [seven] (778) + שֶׁ֖קֶר [lie] (600) + אַֽל־תֶּאֱהָ֑בוּ [do·not·love] (445) + כִּ֧י [for] (30) + אֶת־כׇּל־אֵ֛לֶּה [all·these] (487) + אֲשֶׁ֥ר [that] (501) + שָׂנֵ֖אתִי [I·hate] (761) + נְאֻם־יְהֹוָֽה [utterance·of·Hashem] (117) = 6231.
Rashi
“And a man his brother’s evil” – This warns them against baseless hatred, which was the cause of the destruction of the Second Temple.
Radak
"And a man [shall not seek] the evil of his fellow." And above, "[You shall not devise] the evil of a man's brother" – meaning, as stated above:
"And you shall not love a false oath." He said "you shall not love" because He subsequently states, "I have hated," meaning: that which I have hated, you shall not love.
"For all these things" – a person [committing] the evil of his fellow, and a false oath, and whatever is the opposite of the former, which are truth and peace. According to this interpretation, it says "all these things."
Metzudat David
And let none of you devise the evil of his neighbor, etc.; do not devise — [that is,] one against another to do harm.
"Which I have hated": This means that these are the things that I have hated, and therefore you too should not love them.
And the word of Hashem of hosts came to me, saying:
verse value 1074
Insights
Verse structure: 5 words, 23 letters. The shortest word is "to·me" (אֵלַ֥י, 3 letters) and the longest is "word·of·Hashem" (דְּבַר־יְהֹוָ֥ה, 7 letters). 5 unique roots are used. Frequent roots: "word·of·Hashem" (root יהוה, 132x in Zechariah); "saying" (root אמר, 110x in Zechariah); "and·it·was" (root היה, 66x in Zechariah). Full calculation: וַיְהִ֛י [and·it·was] (31) + דְּבַר־יְהֹוָ֥ה [word·of·Hashem] (232) + צְבָא֖וֹת [hosts] (499) + אֵלַ֥י [to·me] (41) + לֵאמֹֽר [saying] (271) = 1074.
Radak
And the word of the Lord came. And if you do these things which I have commanded you, says the Lord of Hosts, that the fasts which you have asked about, if you fast on those days, you shall not fast, but you shall rejoice in them because of the great good that shall be yours.
’Thus says Hashem of hosts: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful seasons; therefore love you truth and peace.
verse value 5712
Insights
Verse structure: 20 words, 104 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "fast·of" (צ֣וֹם, 3 letters) and the longest is "to·house·of·Judah" (לְבֵית־יְהוּדָה֙, 9 letters). Words sharing gematria 142: and·fasting, and·fasting, and·fasting. 12 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "fast·of" (צ֣וֹם), "fourth" (הָרְבִיעִ֡י), "the·fifth" (הַחֲמִישִׁי֩). The root צום appears 4 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "thus·says" (root אמר, 110x in Zechariah); "it·will·be" (root היה, 66x in Zechariah). The etnachta (major mid-verse pause) falls on 'good', dividing the verse into phrases of 17 and 3 words.
Rashi
The fourth fast. The fast of Tammuz, which is the fourth among the months:
The fifth fast. That of Av:
"And the fast of the seventh [month]." The third of Tishrei, on which Gedaliah was slain:
“And the tenth fast” – [this refers] to the [fast] of Tevet.
Radak
The fourth fast. This is Tammuz, in which they used to fast in exile on the seventeenth of the month, the day when the city was breached.
"And the fifth fast." This is the month of Av, in which they fast on the ninth of it.
"And the fast of the seventh month." This is the fast of Gedaliah, as we explained above. And the fast of the tenth month is the tenth of Tevet, on which the king of Babylon besieged Jerusalem.
It shall be. Each of them [was assigned] to the House of Judah in the Second Temple, for the Ten Tribes did not return.
"Love truth and peace." And this is on the condition that you love truth and peace as I have commanded you.
Metzudat David
The fourth fast. This is the seventeenth of Tammuz:
"And the fifth fast." This is the ninth of Av.
"And the fast of the seventh month." This is the fast of the third of Tishrei.
"And the tenth fast." This refers to the tenth of Tevet.
“‘It shall be’ etc. In the time of the future redemption, these days shall be for joy etc., in contrast to how they were distressed during these days in the time of the exile. Therefore, He said to the House of Judah, because bad events occurred to them in these days, and they were distressed by them every year. But the sons of the Ten Tribes were distressed in the days when bad events occurred to them, and those days shall be turned for them into joy.”
"And love truth and peace." Provided only that you love truth and peace.
Malbim
Thus says the Lord: now [the discourse] returns to the beginning of his words, for the utterance came in response to the question they asked, whether they should fast in the fifth month. And after He proposed to them that everything depends on their deeds, if they return in repentance, therefore the Lord said that the fasts of the fourth [month] and the fifth, etc., will be for joy and gladness, on the condition that they love truth and peace. Then there will be complete redemption, and the words of fasting and your cries will cease.
Cross-references: II Kings 25:1; II Kings 25:3; II Kings 25:8; II Kings 25:25; Jeremiah 52:4
Thus says Hashem of hosts: It shall yet come to pass, that there shall come peoples, and the inhabitants of many cities;
verse value 2801
Insights
Verse structure: 11 words, 40 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֥ה, 2 letters) and the longest is "hosts" (צְבָא֑וֹת, 5 letters). 3 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "and·dwelling" (וְיֹשְׁבֵ֖י), "cities" (עָרִ֥ים), "many" (רַבּֽוֹת). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "said" (root אמר, 110x in Zechariah); "hosts" (root צבא, 54x in Zechariah). The etnachta (major mid-verse pause) falls on 'hosts', dividing the verse into phrases of 4 and 7 words. Full calculation: כֹּ֥ה [thus] (25) + אָמַ֖ר [said] (241) + יְהֹוָ֣ה [Hashem] (26) + צְבָא֑וֹת [hosts] (499) + עֹ֚ד [yet] (74) + אֲשֶׁ֣ר [that] (501) + יָבֹ֣אוּ [they·will·go·in] (19) + עַמִּ֔ים [peoples] (160) + וְיֹשְׁבֵ֖י [and·dwelling] (328) + עָרִ֥ים [cities] (320) + רַבּֽוֹת [many] (608) = 2801.
Radak
Thus He said, "Until nations come." There will still be a time when nations will come, and this will be in the days of the Messiah. And likewise, "the day is still great"—the meaning of "still" is like "still I will make you dwell in tents" and similar expressions.
Metzudat David
“Also when they shall come.” This means: There will yet come a time when they shall come, etc.
Malbim
Thus says the Lord: now he prophesies to them what will be in the end of days, when all the nations will recognize the true faith. This will occur in two stages: near the time of redemption, all the nations will recognize, each according to his own faith, that Jerusalem is the holy city, and they will go there to pray to the Lord. This is as it has been during the period when various faiths spread throughout the world: both the Christians, according to their faith, and the Ishmaelites, according to their faith, regard Jerusalem as the city of God and go there to pray. And I prophesy that near the time of redemption, all the nations will go to Jerusalem, and they will also begin to seek there the Lord of Hosts, meaning to inquire and investigate the matters of faith. Even though the children of Israel will still be considered lowly in their eyes, and they will not inquire of them regarding their faith, nevertheless, they will inquire into these matters in Jerusalem. And this is what it says further: “And many peoples and inhabitants of many cities will come.”
and the inhabitants of one city shall go to another, saying: Let us go speedily to entreat the favour of Hashem, and to seek Hashem of hosts; I will go also.
verse value 4246
Insights
Verse structure: 15 words, 69 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "one" (אַחַ֨ת, 3 letters) and the longest is "Hashem" (אֶת־יְהֹוָ֣ה, 6 letters). 7 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "and·they·went" (וְֽהָלְכ֡וּ), "inhabitants·of" (יוֹשְׁבֵי֩), "to·another" (אֶל־אַחַ֜ת). The root הלך appears 4 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "saying" (root אמר, 110x in Zechariah); "hosts" (root צבא, 54x in Zechariah). The etnachta (major mid-verse pause) falls on 'hosts', dividing the verse into phrases of 13 and 2 words.
Radak
I will also go. As the Targum: 'one shall say to another, "I too will go."'
Metzudat David
"Those dwelling in one [place]." Those dwelling in one city to those dwelling in another city:
"To say: And they said to one another, 'Let us go to seek favor before the Lord, to ask from Him atonement and to request from Him kindness, for I too will go in your company.'"
Metzudat Zion
To pray. The matter of prayer is like [the verse] “And Moses entreated” (Exodus 32:11):
"and to seek." The word is from the root of "request" and "inquiry."
Malbim
And the inhabitants of one city would go to the inhabitants of another city and invite one another, saying: “Let us go to seek the face of the Lord,” meaning that they would go there to pray. And afterward, they would go to seek the Lord, to inquire into the matters of faith concerning the beliefs of divinity. And all of them would be prepared to go, until they would reply to them: “I too will go.”
Indeed, many peoples and mighty nations shall come to seek Hashem of hosts in Jerusalem, and to entreat the favour of Hashem.
verse value 3741
Insights
Verse structure: 12 words, 60 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "and·they·shall·come" (וּבָ֨אוּ, 4 letters) and the longest is "in·Jerusalem" (בִּירוּשָׁלִָ֑ם, 7 letters). 4 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "and·nations" (וְגוֹיִ֣ם), "mighty" (עֲצוּמִ֔ים), "to·seek" (לְבַקֵּ֛שׁ). The root יהוה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "hosts" (root צבא, 54x in Zechariah); "in·Jerusalem" (root ירושלם, 29x in Zechariah). The etnachta (major mid-verse pause) falls on 'in·Jerusalem', dividing the verse into phrases of 9 and 3 words. Full calculation: וּבָ֨אוּ [and·they·shall·come] (15) + עַמִּ֤ים [peoples] (160) + רַבִּים֙ [many] (252) + וְגוֹיִ֣ם [and·nations] (65) + עֲצוּמִ֔ים [mighty] (256) + לְבַקֵּ֛שׁ [to·seek] (432) + אֶת־יְהֹוָ֥ה [Hashem] (427) + צְבָא֖וֹת [hosts] (499) + בִּירוּשָׁלִָ֑ם [in·Jerusalem] (588) + וּלְחַלּ֖וֹת [and·to·entreat] (480) + אֶת־פְּנֵ֥י [face·of] (541) + יְהֹוָֽה [Hashem] (26) = 3741.
Radak
"And peoples shall come, and mighty nations." "Mighty" refers to their great number; likewise, "mighty" as in 'his widows are more numerous than the sand of the seas' (Jeremiah 15:8). The subject is repeated with different words, and the Targum renders it as "and their kings are great."
Metzudat David
"And they shall come." This means that they shall be heard by one another. Similarly, "Nations shall come," etc.
Metzudat Zion
“Greatly.” The matter of multiplication, as in “their widows are multiplied unto Me” (Jeremiah 15:8).
Malbim
"And they shall come," and the matter will increase so much that many peoples and mighty nations will come—not individual cities—and the main purpose of their coming will be to seek the Lord, namely, to inquire in Jerusalem about the foundations of true faith, and also to pray there before the Lord. All of this will occur before the time of redemption, when Israel will still be despised in their eyes, yet Jerusalem will be greatly exalted in their eyes. Just as this prophecy has now been fulfilled in all its details, with all the nations journeying to Jerusalem in vast multitudes to seek the Lord and to pray there.
Thus says Hashem of hosts: In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew, saying: We will go with you, for we have heard that God is with you.’
verse value 5444
Insights
Verse structure: 23 words, 101 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "and·shall·take·hold" (וְֽהֶחֱזִ֡יקוּ, 7 letters). Words sharing gematria 170: with, with. 8 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "shall·take·hold" (יַחֲזִ֙יקוּ֙), "ten" (עֲשָׂרָ֣ה), "man" (אֲנָשִׁ֔ים). The root אמר appears 2 times in this verse. 19 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "thus·says" (root אמר, 110x in Zechariah); "hosts" (root צבא, 54x in Zechariah). The etnachta (major mid-verse pause) falls on 'the·nations', dividing the verse into phrases of 12 and 11 words.
Rashi
“Ten men.” From the seventy languages, it follows that there are seven hundred for each corner and corner; thus, for the four corners of the tallit, there are two thousand and eight hundred.
Radak
“Thus says the Lord” – in those days when they shall take hold. This is what I told you: it will be in those days when they take hold. And afterward it says, “and they shall take hold,” to extend the matter between them, like “if they shall walk in truth and in simplicity.”
“Ten men.” This is not meant literally, but rather it is a total sum, like “and ten women shall bake your bread” and similar cases. And in the midrashic sense: “Ten men from every language of the nations” means that there are seven hundred for each wing and wing, from the four corners.
Metzudat David
"In those days, etc." This means: This that I have told you will be in those days when they will hold fast, etc. And since he paused and lengthened his discourse, he returned to say, "and they will hold fast," etc. And so is the manner of Scripture.
From all languages. Thus, from the seventy languages, there are seven hundred.
“On the corner.” With respect to “every corner,” this implies that for four corners there are two thousand eight hundred [threads].
"We will go with you. To the land of your inheritance:"
Metzudat Zion
יחזיקו. The meaning of "holding fast" is like "and he held fast to the skirt of his robe" (1 Samuel 15:27):
The languages of the nations. This means: idolaters who speak distinct, separate languages.
“On the corner.” This refers to the edge of the garment.
Jew. All of Israel are called by the name "Jews" because the monarchy was from the tribe of Judah, and so it will be in the future:
Malbim
Thus says the Lord: Now He informs of another matter, namely what will occur in the end of days, when they will begin to recognize the faith of Israel and their Torah, and they will believe in the Torah of the Lord, for it is holy. And then they will not go to Jerusalem to inquire there about the faith; rather, the Ishmaelites will recognize the truth of the religion of Israel. And then they will no longer go from one city to another, and from there to Jerusalem, to seek the Lord; rather, the Ishmaelites will inquire about the true faith from the mouth of Israel, and they will recognize that God is with Israel. And ten men from every language of the nations will hold fast to the corner of the garment of a Jewish man. This means that if they see tzitzit on the corner of his garment, from this they will recognize that he is a Jew (and the tzitzit indicate the remembrance of the commandments, and also the resting of the Divine Presence upon Israel, as it is stated that the blue is similar to the sea, etc., and the firmament is similar to the Throne of Glory). They will say, “Let us go with you.” They will not go to Jerusalem; rather, they will go with the Jew to learn his religion and his faith, since they know that God is with Israel. He said to them: In that time when this will be, it will no longer be as it was until now, that the word of the Lord was in a specific place, in Jerusalem or in the Land of Israel, for then:
Radak
Malbim