Zacharias 1:14
And the angel that spoke in me, said to me: Cry thou, saying: Thus saith the Lord of hosts: I am zealous for Jerusalem, and Sion with a great zeal.
Open Zacharias 1:14 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Et dixit ad me angelus qui loquebatur in me : Clama, dicens : Hæc dicit Dominus exercituum : Zelatus sum Jerusalem et Sion zelo magno,
- Septuagint (Swete)
- καὶ εἶπεν πρὸς μὲ ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοί Ἀνάκραγε λέγων Τάδε λέγει Κύριος Παντοκράτωρ Ἐζήλωκα τὴν Ἰερουσαλὴμ καὶ τὴν Σειὼν ζῆλον μέγαν,
- Hebrew (WLC)
- וַיֹּ֣אמֶר אֵלַ֗י הַמַּלְאָךְ֙ הַדֹּבֵ֣ר בִּ֔י קְרָ֣א לֵאמֹ֔ר כֹּ֥ה אָמַ֖ר יְהוָ֣ה צְבָא֑וֹת קִנֵּ֧אתִי לִירוּשָׁלִַ֛ם וּלְצִיּ֖וֹן קִנְאָ֥ה גְדוֹלָֽה
Haydock's commentary
Zeal. I will again treat her as my spouse. (Haydock)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Tertullian On the Flesh of Christ, Christ Took Not on Him an Angelic Nature, But the Human. It Was Men, Not Angels, Whom He Came to Save
But Christ, they say, bare (the nature of) an angel. For what reason? The same which induced Him to become man? Christ, then, was actuated by the motive which led Him to take human nature. Man’s salvation was the motive, the restoration of that which had perished. Man had perished; his recovery had become necessary. No such cause, however, existed for Christ’s taking on Him the nature of angels. For although there is assigned to angels also perdition in “the fire prepared for the devil and his angels,” yet a restoration is never promised to them. No charge about the salvation of angels did Christ ever receive from the Father; and that which the Father neither promised nor commanded, Christ could not have undertaken. …
St John Cassian The Conferences of John Cassian. Part I. Containing Conferences I-X, Chapter XIX. Of the three origins of our thoughts
Above all we ought at least to know that there are three origins of our thoughts, i.e., from God, from the devil, and from ourselves. They come from God when He vouchsafes to visit us with the illumination of the Holy Ghost, lifting us up to a higher state of progress, and where we have made but little progress, or through acting slothfully have been overcome, He chastens us with most salutary compunction, or when He discloses to us heavenly mysteries, or turns our purpose and will to better actions, as in the case where the king Ahasuerus, being chastened by the Lord, was prompted to ask for the books of the annals, by which he was reminded of the good deeds of Mordecai, and promoted him to a position of the highest honour and at once recalled his most cruel sentence concerning the slaughter of the Jews. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).