Zechariah 8:18

Zec 8:18 And the word of the LORD of hosts came unto me, saying,

Ver. 18. And the word] {See Trapp on "Zec 8:1"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Zec_8:18 is identical with Zec_8:1.

19. The fast of the fourth month — The fast kept in commemoration of the capture of Jerusalem by Nebuchadnezzar on the ninth day of the fourth month (Jer_39:2; Jer_52:7).

Fifth… seventh — See on Zec_7:4.

Tenth — A fast held to commemorate the beginning of the siege on the tenth day of the tenth month (Jer_39:1; 2Ki_25:1).

Joy… gladness,… cheerful feasts — The seasons commemorating the darkest events of Jewish history will become occasions of joy and festivity, because the new blessings of the divine grace will be so rich and so superior to those of the past that the Jews will entirely forget the sorrows of the past. But these blessings can be experienced only if the conditions laid down in Zec_8:16-17 are met, some of which the prophet reiterates.

Love the truth and peace — They must exert their efforts on behalf of truthfulness and concord (see on Zec_8:16).

Zec_8:20-23 indicate the magnitude of the future glory. The manifestations of Jehovah will be so marvelous that they will impress even foreign nations with the reality of the power and supremacy of Jehovah, and will attract them to Jerusalem, where they may properly worship him (compare Isa_2:2-4; Mic_4:1-4; Jer_16:19).

People — Better, R.V., “peoples”; that is, whole nations. Many cities —Scattered throughout many lands. For “many” margin suggests “great,”

that is, populous. Zec_8:21 describes the enthusiasm with which people will exhort one another to seek Jehovah (compare Isa_2:3).

Pray —R.V., “entreat the favor.” See on Zec_7:2.

Seek Jehovah — As in Amo_5:4 (see there).

I will go also — Not an expression of determination on the part of Zechariah to go to Zion to witness the glorious scenes, but the reply of the other city to the exhortation of the first.

Zec_8:22 is an emphatic repetition of the thought of Zec_8:21, as is also Zec_8:23. The Jews, now despised by the surrounding nations, will be honored in that day as mediators between these very nations and Jehovah, and they will be entreated by the former to secure the favor of their God. In great numbers the foreigners will crowd around the Jews, anxious to be admitted into fellowship with them, so that through them they may be admitted into fellowship with Jehovah.

Ten men — An expression denoting an indefinite, moderately large number, like seven in Isa_4:1, and the colloquial a dozen.

Shall take hold — Repeated for the sake of emphasis (compare Zec_6:10-11); anxiously they will press forward to take hold.

All languages — Should perhaps be read, “from all languages and all nations” (compare Isa_66:18); from nations speaking many different languages.

Skirt — Literally, wing (compare Hag_2:12); equivalent to border of the garment (Mat_9:20).

We will go — Better, cohortative, let us go.

We have heard — Through the mighty works of Jehovah.

God — Since the speakers are foreigners, they do not use the covenant name Jehovah.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.]

Zec_8:18-19.] An answer to question (ch. Zec_7:3). Fasts] shall be turned into Feasts] of joy and gladness. Love] Live in harmony among yourselves as the result: others as the only condition of blessing.

FASTS TURNED INTO FESTIVE JOY.—Zec_8:18-19

These words are fresh grounds for encouragement.

I. Their mourning will be turned into gladness. Their seasons of sorrow and penitential confession should end in feasting and praise. They would be delivered from foreign yoke, and brought back to their own land; restored from spiritual desolation to the privileges of the temple. Personally and socially, joy and gladness would be great. Troublous times often end in joyous songs to the Church. After the night of weeping, the morning dawns in light and cheerfulness. “They shall obtain joy and gladness, and sorrow and sighing shall flee away.”

II. This gladness will lead to sincerity of life. “Therefore, love the truth and peace.” God blesses his people, that they may love him. The greater his promises, the greater should be our obedience. Fasts and feasts are empty forms. God requires truth in our life, and peace in our hearts. “What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?”

“Truth is always straightforward” [Sophocles].

HOMILETIC HINTS AND SUGGESTIONS

Zec_8:19. Mark the practical improvement. “Therefore, love the truth and peace.” The words may be taken in two senses: First, as an appeal to gratitude, as if Jehovah had said, “You owe your deliverance to me.” You deserved it not. You never could have wrought it for yourselves. It is all my doing. If, therefore, you feel as you ought; thankful to your covenant God for my interposing on your behalf, think of my will, and henceforward attend to what you know will be pleasing in my sight: “love the truth and peace.” Secondly, as an appeal to self-love—an appeal grounded on a regard to their own interests: as if he had said, “You have been suffering for your own and your fathers’ sins. You have been delivered. If you would shun a repetition of the sufferings—if you would continue in possession of your now restored land and liberty, and temporal and spiritual blessings—‘love the truth and peace.’ Love them in heart: show love to them in practice. It is thus only that you can retain my favour and blessing; thus only that your days can be prolonged upon the land which the Lord your God has again given you” [Wardlaw].

Truth and peace, twin virtues. Observe—

1. Their connection. Truth should be sought, maintained, and diffused in a peaceful spirit.

2. Their order. Truth first, and then peace. Trust must not be compromised for the sake of peace. It is not peace on any terms. “If it be possible (it may not be so always), as much as lieth in you, live peaceably with all men.”

“Truth hath a quiet breast” [Shakspeare].

ILLUSTRATIONS TO CHAPTER 8

Zec_8:19. Joy. What is joy? A sunbeam between two clouds [Madame Deluzy]. Joy never feasts so high, as when the first course is of misery [Suckling].

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

The last word of God gives, in connection with what precedes, the direct answer to the inquiry concerning the fast-days, and consists of three sayings, Zac 8:19, Zac 8:20, and Zac 8:23, of which the second and third explain the contents of the first more clearly. Zac 8:18 is the same as Zac 8:1 and Zac 8:7 and Zac 4:8. Zac 8:19. "Thus saith Jehovah of hosts: The fasting of the fourth, and the fasting of the fifth, and the fasting of the seventh, and the fasting of the tenth (months), will become pleasure and joy to the house of Judah, and good feasts. But truth and peace ye should love." On the fast-days mentioned, compare the exposition of Zac 7:3. These fast-days the Lord will turn into days of joy and cheerful feast-days - namely, by bestowing upon them such a fulness of salvation, that Judah will forget to commemorate the former mournful events, and will only have occasion to rejoice in the blessings of grace bestowed upon it by God; though only when the condition mentioned in Zac 8:16 and Zac 8:17 has been fulfilled.

(Note: Luther aptly observes: "Keep only what I command, and let fasting alone. Yea, if ye keep my commandments, not only shall such fasts be over and come to an end; but because I will do so much good to Jerusalem, all the affliction, for which ye have chosen and kept such fasting, shall be so forgotten, that ye will be transported with joy when ye think of your fasting, and of the heart's grief on account of which ye fasted for the time," etc.)

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

These verses contain two precious promises, for the further encouragement of those pious Jews that were hearty in building the temple.

I. That a happy period should be put to their fasts, and there should be no more occasion for them, but they should be converted into thanksgiving days, Zac 8:19. This is a direct answer to the enquiry concerning their fasts, Zac 7:3. Those of them that fasted in hypocrisy had their doom in the foregoing chapter, but those that in sincerity humbled themselves before God, and sought his face, have here a comfortable assurance given them of a large share in the happy times approaching. The four yearly fasts which they had religiously observed should be to the house of Judah joy and gladness, and solemn feasts, and those cheerful ones. Note, Joyous times will come to the church after troublous times; if weeping endure for more than a night, and joy come not next morning, yet the morning will come that will introduce it at length. And, when God comes towards us in ways of mercy, we must meet him with joy and thankfulness; when God turns judgments into mercies we must turn fasts into festivals, and thus walk after the Lord. And those who sow in tears with Zion shall reap in joy with her; those who submit to the restraints of her solemn fasts while they continue shall share in the triumphs of her cheerful feasts when they come, Isa 66:10. The inference from this promise is, "Therefore love the truth and peace; be faithful and honest in all your dealings, and let it be a pleasure to you to be so, though thereby you cut yourselves short of those gains which you see others get dishonestly; and, as much as in you lies, live peaceably with all men, and be in your element when you are in charity. Let the truths of God rule in your heads, and let the peace of God rule in your hearts."

II. That a great accession should be made to the church by the conversion of many foreigners, Zac 8:20-23. This was fulfilled but in part when, in the latter times of the Jewish church, there were abundance of proselytes from all the countries about, and some that lay very remote, who came yearly to worship at Jerusalem, which added very much both to the grandeur and wealth of that city, and contributed greatly to the making of it so considerable as it came to be before our Saviour's time, though now it was but just peeping out of its ruins. But it would be accomplished much more fully in the conversion of the Gentiles to the faith of Christ, and the incorporating of them with the believing Jews in one great body, under Christ the head, a mystery which is made manifest by the scriptures of the prophets (Rom 16:26), and by this among the rest, which makes it strange that when it was accomplished it was so great a surprise and stumbling-block to the Jews. Observe,

1. Who they are that shall be added to the church - people, and the inhabitants of many cities (Zac 8:20); not only a few ignorant country people that may be easily imposed upon, or some idle people that have nothing else to do, but intelligent inquisitive citizens, men of business and acquaintance with the world, shall embrace the gospel of Christ; yea, many people and strong nations (Zac 8:22), some of all languages, Zac 8:23. By this it appears that they are brought into the church, not by human persuasion, for they are of different languages, not by external force, for they are strong nations, able to have kept their ground if they had been so attacked, but purely by the effectual working of divine truth and grace. Note, God has his remnant in all parts; and in the general assembly of the church of the first-born some will be found out of all nations and kindreds, Rev 7:9.

2. How their accession to the church is described: They shall come to pray before the Lord and to seek the Lord of hosts (Zac 8:21); and, to show that this is the main matter in which their conversion consists, it is repeated (Zac 8:22): They shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. No mention is made of their offering sacrifices, not only because these were not expected from the proselytes of the gate, but because, when the Gentiles should be brought in, sacrifice and offering should be quite abolished. See who are to be accounted converts to God and members of the church: and all that are converts to God are members of the church. (1.) They are such as seek the Lord of hosts, such as enquire for God their Maker, covet and court his favour, and are truly desirous to know his mind and will and sincerely devoted to his honour and glory. This is the generation of those that seek him. (2.) They are such as pray before the Lord, - such as make conscience, and make a business, of the duty of prayer, - such as dare not, would not, for all the world, live without it, - such as by prayer pay their homage to God, own their dependence upon him, maintain their communion with him, and fetch in mercy and grace from him. (3.) They are such as herein have an eye to the divine revelation and institution, which is signified by their doing this in Jerusalem, the place which God had chosen, where his word was, where his temple was, which was a type of Christ and his mediation, which all faithful worshippers will have a believing regard to.

3. How unanimous they shall be in their accession to the church, and how zealous in exciting one another to it (Zac 8:21): The inhabitants of one city shall go to another, as formerly when they went up from all parts of the country to worship at the yearly feasts; and they shall say, Let us go speedily to pray before the Lord; I will go also. This intimates, (1.) That those who are brought into an acquaintance with Christ themselves should do all they can to bring others acquainted with him; thus Andrew invited Peter to Christ and Philip invited Nathanael. True grace hates monopolies. (2.) That those who are duly sensible of their need of Christ, and of the favour of God through him, will stir up themselves and others without delay to hasten to him: "Let us go speedily to pray; it is for our lives, and the lives of our souls, that we are to petition, and therefore it concerns us to lose no time; in a matter of such moment delays are dangerous." (3.) That our communion with God is very much assisted and furthered by the communion of saints. It is pleasant to go to the house of God in company (Psa 55:14), with the multitude (Psa 42:4), and it is of good use to those that do so to excite one another to go speedily and lose no time; we should be glad when it is said to us, Let us go, Psa 122:1. As iron sharpens iron, so may good men sharpen the countenances and spirits one of another in that which is good. (4.) That those who stir up others to that which is good must take heed that they do not turn off, or tire, or draw back themselves; he that says, Let us go, says, I will go also. What good we put others upon doing we must see to it that we do ourselves, else we shall be judged out of our own mouths. Not, "Do you go, and I will stay at home;" but, "Do you go, and I will go with you." "A singular pattern (says Mr. Pemble) of zealous charity, that neither leaves others behind nor turns others before it."

4. Upon what inducement they shall join themselves to the church, not for the church's sake, but for his sake who dwells in it (Zac 8:23): Ten men of different nations and languages shall take hold of the skirt of him that is a Jew, begging of him not to outgo them, but to take them along with him. This intimates the great honour they have for a Jew, as one of the chosen people of God, and therefore well worthy their acquaintance; they cannot all come to take him by the hand, or embrace him in their arms, but are ambitious to take hold of the skirt of his robe, to touch the hem of his garment, saying, We will go with you, for we have heard that God is with you. The gospel was preached to the Jews first (for of that nation the apostles were) and by them it was carried to the Gentiles. St. Paul was a Jew whose skirt many took hold of when they welcomed him as an angel of God, and begged him to take them along with him to Christ; thus the Greeks took hold of Philip's skirt, saying, Sir, we would see Jesus, Joh 12:21. Note, It is the privilege of the saints that they have God with them, have him among them - the knowledge, and fear, and worship of him; they have his favour and gracious presence, and this should invite us into communion with them. It is good being with those who have God with them, and those who join themselves to the Lord must join themselves to his disciples; if we take God for our God, we must take his people for our people, cast in our lot among them, and be willing to take our lot with them.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The prophet answers the query (Zac 7:3) as to the fast in the fifth month, by a reply applying to all their fasts: these are to be turned into days of rejoicing. So Jesus replied to His disciples when similarly consulting Him as to why fasting was not imposed by Him, as it was by John the Baptist. When the Sun of righteousness shines, tears are dried up (Mat 9:15). So hereafter (Isa 35:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(18-23) This fourth section gives at last all that the prophet deigns to answer concerning the fast of the fifth month (Zec_7:3), and also concerning the other fasts. On the 9th or 17th of “the fourth” month (Tammuz) Jerusalem was taken by Nebuchadnezzar, in the eleventh year of Zedekiah (Jer_39:2; Jer_52:6-7). On the tenth of “the tenth” month (Tebeth) siege was laid to Jerusalem by Nebuchadnezzar, in the ninth year of Zedekiah (2Ki_25:1; Jer_52:4). As, on account of their sins, their feasts had been changed into fasts, and their days of rejoicing into mourning (Amo_8:10), so now the prophet promises that if only they will keep the required conditions their fasts should be transformed into feasts. No express command is given with respect to the abolition of the fasts; but according to Jewish tradition (T.B. Rosh Hashshanah, 18 b), when the nation was in peace and prosperity the fasts were held in abeyance; when it was in trouble again the fasts were resumed. Since the destruction of the Temple by Titus, the Jews have kept the following fasts: the seventeenth of Tammuz, the ninth of Ab, the third of Tishri, and the tenth of Tebeth, on account of various calamities which took place on those days.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18–23. The Answer. Fourth Section

In coming now to a direct answer to the question, out of which the whole prophecy arose, Almighty God enumerates not only the fast of the fifth month to which the question immediately referred (Zec_8:3), but three other fasts (one of which, the fast of the seventh month, had been already mentioned, Zec_7:5), which were all governed by the same general principles. All these, He promises, shall become seasons of joy.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Thus saith the Lord of hosts, It shall yet come to pass,.... This is another thing that shall certainly be accomplished:

that there shall come people, and the inhabitants of many cities; in the Gentile world; they shall come and hear the word, believe in Christ, and join together in a Gospel church state; as they did at Antioch, Thessalonica, Corinth, and many other places: Ben Melech says this shall be in the days of the Messiah; and so it has been in the days of the true Messiah Jesus, and will be again in the latter day.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Vers. 18-23. Here follows the direct answer to the question originally proposed. The fasts should be turned into joyful festivals, former calamities being forgotten. Then the change extending its influence, the heathen shall worship the God of Israel, and esteem it an honour to be received into fellowship with the Jewish nation.

Vers. 18-23. Pre-eminent favour.

"And the word of the Lord of hosts came unto me, saying, Thus saith the Lord of hosts; The fast of the fourth month," etc. The close of this chapter gives an answer at length to the question asked in Zec_7:3. And this answer consists unlike the intervening stream of mingled denunciation, warning, and encouragement of an almost unbroken outburst of promise and hope. The only apparent exception, in fact, is to be found in the six brief words of admonition at the close of ver. 19. How far this abundance of promise was fulfilled in the experience of the literal Israel of the past, how far in that of the spiritual Israel of Christ"s Church, and how far it yet remains to be verified in the case of either or both, has been debated often and much. Taken simply as they stand (which is clearly the first thing to do with them), we may consider the words as setting before us

(1) the future happiness of Judah;

(2) the eminence of Jerusalem; and

(3) the future dignity of the Jew.

I THE FUTURE HAPPINESS OF THE PEOPLE OF JUDAH. We shall appreciate this best by noting:

1. Their recollections at the time of this prophecy. For seventy years they had been accustomed, on four different annual occasions (see ver. 19), to fast and weep in remembrance of four different and dreadful stages in their overthrow as a nation, viz. in the tenth month, in remembrance of the opening of the siege of Jerusalem; (Jer_52:4) in the fourth month, in remembrance of its capture; (Jer_52:6) in the fifth, in remembrance of the burning of the temple; (Jer_52:12-16) and in the seventh, in remembrance of the flight of the last residue of the "seed royal," and army, and prophets, and people from Palestine into Egypt. (2Ki_25:25, 26 Jer 41:1-43:7) What a succession, what a continual aggravation, what a climax, of ill!

2. Their experience. They had now got so far (as we noted on Zec_7:3) that a remnant of the people had returned, and the temple had begun to rise again, and its full restoration seemed only a work of time. This being so, that fifth-month day of humiliation, which was connected with the destruction of the temple, appeared no longer in place. Why should they longer commemorate a loss which they had already begun to efface?

3. Their prospects. Why, indeed, seeing the time was coming (ver. 19) when all the calamities commemorated by all the four Captivity fasts here referred to would be so completely outbalanced by corresponding blessings as to call for "cheerful feasts" rather than fasts? Only let them "love truth and peace," and all their losses would be forgotten, as in the case mentioned in Gen_41:51.

II THE FUTURE EMINENCE OF JERUSALEM This capital of Israel was to become "yet" (i.e. , however apparently unlikely, however apparently delayed) the religious capital of the world. As foretelling this, we have portrayed to us here:

1. A great journey resolved on. We see

(1) many pilgrims assembling together, people who have "cities" and settled habitations ("inhabitants" bis) of their own, leaving those cities to visit this. (comp. Heb_11:8-10, 14-16 13:14) These pilgrims have

(2) a common purpose, the inhabitants of one city inviting those of others, and volunteering themselves, to go up. (Psa_122:1) They have also

(3) a very earnest purpose: let us go "perseveringly" (Pusey), till we obtain what we seek till our feet actually "stand" (Psa_122:2) where we desire. And they have, finally,

(4) a most suitable and laudable purpose, even that of finding that presence of Jehovah which is to be found in that city alone; and are not seeking to reach it merely as a means of reaching something beyond.

2. A great journey accomplished. (Ver. 22) The pilgrims have arrived at last. How mighty in number! "Many people shall come;" and come to seek God. How mighty also in significance! "Strong nations," who might have come as invaders, are here as suppliants before God. (comp. Isa_60:3, Isa_60:11, etc.; Isa_2:2-4; and the almost identical passage in Mic_4:1-8, noting specially "the first dominion

III THE FUTURE DIGNITY OF THE JEW; i.e. of every individual enjoying, in those days, the natural citizenship of this illustrious city. Even when far from its walls, every such citizen (something as with those referred to in Act_16:37, 38 22:25-29, etc.) would be almost as much an object of homage as that city itself. Note what is here shown:

1. As to the depth of this homage, men being willing even to sink their own distinctive names in that of an Israelite, even as a woman does when she marries. (comp. Rth_3:9 Isa_4:1; and contrast Pilate"s indignant question in Joh_18:35)

2. Its extent. How many would do thus! viz. as many as ten to each Jew. How manifold, also, they would be! viz. out of "all languages" upon earth. Wherever their dwelling, whatever their diversities of race, training, customs, or speech, they would break through all to do this.

3. Its foundation. On the one hand, negatively. The homage paid to this "citizen" is not due to anything else but his being "a Jew." On the other hand, positively. This homage is paid to him because, as being such, he is believed to be peculiarly favoured of God. (see end of ver. 23; and Num_10:29, Num_10:32; and contrast Joh_4:20; see also end of ver. 22)

Two brief lessons to conclude.

1. As to Israel now. Let us ever think of God"s ancient people with peculiar tenderness and respect. With tenderness, as is only proper, because of their having "seen better days." With respect, as is only becoming, considering their "great expectations." Whatever the exact application of the present prophecy, of this much we are sure. (Ro 11, passim) Who, indeed, may not be proud of the name mentioned in Joh_1:47?

2. As to ourselves. When will the Jews be thus honoured? When they truly seek God. So, therefore, of us, in our turn. We must never forget what it took Peter so much trouble to learn. (Act_10:34, Act_10:35)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Extent of the Messianic Influence

v. 18. And the word of the Lord of hosts came unto me, saying,

v. 19. Thus saith the Lord 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, special days of fasting and affliction which the Jews had observed during their captivity in memory of certain dark days in the history of their nation, Cf Zec 7:3, shall be to the house of Judah joy and gladness and cheerful feasts, festivals of highest happiness, since the Lord intended to pour out upon them such a multitude of blessings as to make them forget all the disagreeable facts in their past history and to rejoice in the goodness and mercy of their God; therefore love the truth and peace, this reaction on the part of the Jews being a necessary consequence of their appreciation of the Lord’s goodness and mercy.

v. 20. Thus saith the Lord of hosts, It shall yet come to pass that there shall come people, representatives of many nations, and the inhabitants of many cities, of the foremost centers of the world;

v. 21. and the inhabitants of one city shall go to another, in mutually encouraging and admonishing one another, saying, Let us go speedily, literally, "Going let us go, with speed and earnestness," to pray before the Lord and to seek the Lord of hosts, in an invitation and exhortation to worship the one true God; I will go also, the vivid form of speech showing the alacrity with which men would respond.

v. 22. Yea, many people and strong nations, the foremost countries of the world, shall come to seek the Lord of hosts in Jerusalem, to become members of His holy congregation, and to pray before the Lord, to worship Jehovah.

v. 23. Thus saith the Lord of hosts, In those days it shall come to pass that ten men shall take hold out of all languages of the nations, that is, men of so many different nations, speaking so many different tongues, even shall take hold of the skirt of him that is a Jew, in great eagerness, saying, We will go with you, casting their lot with the people of the Lord in every way, for we have heard that God is with you. This has been fulfilled time and again during the New Testament era, when people from various nations have actually come and begged Christian missionaries to come to them and preach the Gospel. The glorious conversion of Gentile nations in the age of the Gospel dispensation is here clearly foretold, and in a most graphic manner.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

the word of Yahweh of hosts came to me, saying, "Yahweh

This idiom is used to introduce a special message from God. See how you translated this in Zechariah 7:4. AT: "Yahweh of hosts gave me a message. He said, 'Yahweh" or "Yahweh of hosts spoke this message to me, saying, 'Yahweh" (See: Idiom)

came to me

Here "me" refers to Zechariah.

The fasts of the fourth month, the fifth month, the seventh month, and the tenth month

"The fasts of months 4, 5, 7, and 10" (See: Ordinal Numbers)

The fasts of the fourth month

The assumed knowledge is that the Jews mourned during a part of the fourth month of the Hebrew calendar because this is when the Babylonians broke through the walls of Jerusalem. The fourth month is during the last part of June and the first part of July on Western calendars. (See: Assumed Knowledge and Implicit Information and Hebrew Months)

the fifth month

The assumed knowledge is that the Jewish people fasted during a part of the fifth month of the Hebrew calendar because this is when the Babylonians destroyed the temple in Jerusalem. The fifth month is during the last part of July and the first part of August on Western calendars. See how you translated this in Zechariah 7:3. (See: Assumed Knowledge and Implicit Information and Hebrew Months)

the seventh month

The assumed knowledge is that the Jews mourned during a part of the seventh month of the Hebrew calendar because in this month the remaining Jews in Jerusalem fled to Egypt after the murder of Gedaliah, whom the king of Babylon appointed as governor over Judah. The seventh month is during the last part of September and the first part of October on Western calendars. See how you translated this in Zechariah 7:5. (See: Assumed Knowledge and Implicit Information and Hebrew Months)

the tenth month

The assumed knowledge is that the Jews mourned during a part of the tenth month of the Hebrew calendar because this is when the Babylonians began their siege against Jerusalem. The tenth month is during the last part of December and the first part of January on Western calendars. (See: Assumed Knowledge and Implicit Information and Hebrew Months)

times of joy, gladness, and happy festivals

The abstract nouns "joy" and "gladness" can be translated using adjectives. AT: "joyful and glad times, with happy festivals" (See: Abstract Nouns)

the house of Judah

The word "house" is a metonym for the family that lives in the house. In this case it refers to the people in the kingdom of Judah, which included the descendants of Judah and Benjamin. AT: "the people of Judah" (See: Metonymy)

love truth and peace

The abstract nouns "truth" and "peace" can be translated using adjectives. AT: "love what is truthful and peaceful" (See: Abstract Nouns)

translationWords

fast

joy

festival

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And the word of the LORD — And if you do these things that I command you, says haShem of Hosts, then the fasts about which you asked if you should fast on those days, you will no longer fast, but rejoice on them, from all the good that will be yours.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.