Zechariah 8:2

Translation
King James Version
Thus saith the LORD of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury.
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KJV (with Strong's)
Thus saith H559 the LORD H3068 of hosts H6635; I was jealous H7065 for Zion H6726 with great H1419 jealousy H7068, and I was jealous H7065 for her with great H1419 fury H2534.
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Complete Jewish Bible
"ADONAI-Tzva'ot says, 'I am extremely jealous on Tziyon's behalf, and I am jealous for her with great fury.'
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Berean Standard Bible
This is what the LORD of Hosts says: “I am jealous for Zion with great zeal; I am jealous for her with great fervor.”
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American Standard Version
Thus saith Jehovah of hosts: I am jealous for Zion with great jealousy, and I am jealous for her with great wrath.
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World English Bible Messianic
Thus says the LORD of Hosts: “I am jealous for Zion with great jealousy, and I am jealous for her with great wrath.”
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Geneva Bible (1599)
Thus saith the Lord of hostes, I was ielous for Zion with great ielousie, and I was ielous for her with great wrath.
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Young's Literal Translation
`Thus said Jehovah of Hosts: I have been zealous for Zion with great zeal, With great heat I have been zealous for her.
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See also
Joel 2:18Zechariah 1:14Zechariah 1:16Nahum 1:2Psalms 78:58Psalms 78:59Isaiah 59:17
In the KJVVerse 22,979 of 31,102

Study This Verse

SUMMARY

Zechariah 8:2 delivers a powerful and emphatic declaration from Yahweh Sabaoth, the LORD of hosts, expressing His intense, protective, and righteous jealousy for Zion. This divine zeal is coupled with "great fury," signifying God's passionate commitment to His covenant people and His holy city, Jerusalem, and His resolute indignation against any who would oppose His purposes or harm His chosen ones. The verse serves as a profound assurance to the post-exilic community of God's unwavering faithfulness and His active defense on their behalf.

CONTEXT

  • Literary Context: Zechariah 8:2 stands within a series of prophecies (Zechariah 7-8) that address the people's questions about fasting and their future. Following the night visions (Zechariah 1-6) which offered symbolic encouragement, chapters 7-8 pivot to direct prophetic words concerning Jerusalem's restoration and future glory. This particular verse is part of a larger oracle (Zechariah 8:1-8) where the LORD promises to return to Zion, dwell in Jerusalem, and restore His people, transforming their mourning into joy. The preceding verse, Zechariah 8:1, sets the stage by reiterating the divine source of the message, "Again the word of the LORD of hosts came to me." This repetition of the divine title underscores the absolute authority and certainty of the promises that follow, making Zechariah 8:2 a foundational statement of God's passionate commitment to the city and its inhabitants.
  • Historical & Cultural Context: The book of Zechariah is a post-exilic prophetic work, delivered to the Jewish remnant who had returned to Judah from Babylonian captivity. After seventy years of exile, they faced the daunting task of rebuilding the temple and restoring Jerusalem. This period was marked by significant challenges: economic hardship, opposition from surrounding peoples (e.g., Sanballat and Tobiah in Nehemiah's time), and spiritual apathy among the people themselves, who had grown discouraged and prioritized their own houses over God's temple (as seen in Haggai 1:4). The phrase "Thus saith the LORD of hosts" (Hebrew: Yahweh Sabaoth) was a common prophetic formula, but it held particular weight for a people feeling vulnerable. It declared that the message came from the sovereign Commander of all heavenly and earthly armies, assuring them that God's words were backed by omnipotent power and that He was fully capable of fulfilling His promises and overcoming any opposition. This divine title provided immense comfort and authority in a time of national weakness and uncertainty.
  • Key Themes: This verse powerfully contributes to several overarching themes in Zechariah and the broader prophetic tradition. First, it highlights Divine Jealousy and Zeal, portraying God not as aloof but as passionately invested in His covenant relationship with Israel and His chosen city. This "jealousy" is not human envy but a holy, protective, and exclusive love, demanding fidelity and fiercely guarding His own. This aspect of God's character is echoed throughout Scripture, such as when He declares Himself a "jealous God" in Exodus 34:14. Second, the verse emphasizes God's Love and Ownership of Zion. "Zion" represents Jerusalem, the place where God chose to establish His name and dwell among His people, and by extension, the people of Israel themselves. God's "great jealousy" for Zion underscores His deep affection and proprietary interest in His chosen city and nation, promising its restoration and future glory, as also envisioned in Isaiah 62:4. Finally, the mention of "great fury" introduces the theme of Divine Retribution and Protection. This "fury" is righteous indignation, a determined resolve to act against those who oppressed Zion or hindered God's purposes. It assures the returning exiles that God will decisively deal with their adversaries, demonstrating His unwavering commitment to defend His beloved people and fulfill His redemptive plans.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • saith (Hebrew, ʼâmar', H559): This primitive root (H559) means "to say" and is used with great latitude, encompassing declarations, commands, promises, and reports. In this context, "Thus saith the LORD of hosts" signifies a direct, authoritative, and unalterable divine utterance. It emphasizes that the following statement is not a human opinion or a mere suggestion, but a definitive word from the sovereign God, carrying the full weight of His authority and power.
  • jealousy (Hebrew, qinʼâh', H7065): Derived from the root H7065 (qânâʼ), this noun (H7068) refers to "jealousy or envy," but when applied to God, it consistently denotes His holy zeal. It describes His passionate, exclusive devotion to His covenant relationship with His people and His fierce intolerance for anything that would compromise that relationship, such as idolatry or unfaithfulness. It is a righteous and protective ardor, akin to a husband's zealous love for his wife, guarding their covenant against any infidelity or harm.
  • fury (Hebrew, chêmâh', H2534): This word (H2534) literally means "heat" but figuratively signifies "anger, poison." In the context of divine attributes, "fury" denotes a burning, intense indignation or wrath. When God expresses "great fury" for Zion, it is not uncontrolled rage, but a righteous and determined anger directed against those who oppose His will or harm His people. It underscores the strength of His protective zeal and His resolute commitment to act on behalf of His beloved.

Verse Breakdown

  • "Thus saith the LORD of hosts;": This opening phrase functions as a solemn and authoritative pronouncement. It establishes the divine origin of the message, emphasizing that the words which follow are not human speculation but the direct, infallible declaration of God Himself, who is the Commander of all heavenly and earthly armies. This title, "LORD of hosts" (Yahweh Sabaoth), conveys His omnipotence and His absolute sovereignty over all creation and all historical events.
  • "I was jealous for Zion with great jealousy,": This clause reveals God's profound emotional investment in His chosen city and people. "Zion" represents Jerusalem, the spiritual and political center of Israel, and metaphorically, the people of Israel themselves. God's "jealousy" here is not a negative human emotion of envy, but a holy, passionate, and protective zeal. It signifies His exclusive claim over His people, His covenant fidelity, and His fierce determination to guard His relationship with them against any rivals or threats. The repetition of the root word for "jealousy" ("jealous... with great jealousy") intensifies this divine emotion, highlighting its depth and earnestness.
  • "and I was jealous for her with great fury.": This second clause reiterates and intensifies the previous statement. The phrase "for her" explicitly refers back to Zion. The addition of "great fury" (Hebrew: chêmâh) further amplifies the intensity of God's protective zeal. This "fury" is a righteous indignation, a strong and burning anger directed against those who have harmed Zion or hindered God's purposes for His people. It assures the returning exiles that God's commitment to them is so profound that He will actively and powerfully confront their adversaries, demonstrating the unwavering strength of His protective love.

Literary Devices

Zechariah 8:2 employs several powerful Literary Devices to convey God's intense commitment. The most prominent is Anthropomorphism, where human emotions of "jealousy" and "fury" are attributed to God. This helps human readers grasp the depth and passion of God's protective love, though it's crucial to understand these emotions in their divine, holy context, devoid of human sin or imperfection. Repetition is also key, with the phrase "I was jealous for Zion... and I was jealous for her" emphasizing the singular focus and unwavering nature of God's zeal. This repetition creates a rhythmic and emphatic declaration. Furthermore, the use of Intensification through the adjectives "great jealousy" and "great fury" amplifies the magnitude and earnestness of God's passion. This is not a mild emotion but a profound, all-encompassing commitment. Finally, Metonymy is present in "Zion," which stands not only for the physical city of Jerusalem but also for the covenant people of Israel, underscoring God's personal relationship with them.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zechariah 8:2 profoundly illustrates God's unwavering covenant faithfulness and His active involvement in the history of His people. His "great jealousy" and "great fury" are not capricious human emotions but expressions of His holy character, demonstrating His passionate commitment to His promises and His righteous indignation against anything that opposes His divine will or harms His beloved. This verse assures believers that God is not a distant deity but one who fiercely loves and defends His own, promising restoration and protection even in the face of overwhelming odds. It reveals a God who is deeply invested in the well-being of His people and the fulfillment of His redemptive plans for His dwelling place.

REFLECTION AND APPLICATION

Zechariah 8:2 offers profound comfort and a challenging call to contemporary believers. In a world often marked by uncertainty and opposition, the declaration of God's "great jealousy" for His people provides immense security. It reminds us that God is not indifferent to our struggles or the challenges faced by the Church globally. His passionate zeal ensures His ultimate triumph over all adversaries and the fulfillment of His purposes. We can rest assured that He actively defends His own, and though we may face trials, God is a powerful protector who will ultimately deal with those who oppose His will. This divine jealousy also serves as a call to holiness and exclusive devotion. Just as God desires an exclusive relationship with ancient Zion, He desires His Church and individual believers to be set apart for Him alone. His passionate zeal compels us to live lives of faithfulness, avoiding anything that would compromise our devotion to Him, knowing that He desires a pure and unadulterated relationship. For those feeling discouraged or overwhelmed by the challenges of life or ministry, this verse is a potent reminder that God is fully invested in His plans and purposes, and His passionate zeal will see them through to completion.

Questions for Reflection

  • How does understanding God's "jealousy" as a holy, protective zeal, rather than human envy, deepen your appreciation for His character and His relationship with you?
  • In what areas of your life or the Church's life do you need to trust in God's "great fury" to defend His purposes against opposition?
  • What practical steps can you take to live a life of greater exclusive devotion to God, reflecting His "jealousy" for your heart?
  • How can the assurance of God's unwavering commitment in Zechariah 8:2 encourage you when you feel discouraged or overwhelmed?

FAQ

What does "jealousy" mean when attributed to God in this verse?

Answer: When the Bible speaks of God's "jealousy" (Hebrew: qin'ah), it is fundamentally different from human envy. It signifies His holy, passionate, and exclusive devotion to His covenant relationship with His people. It's a righteous zeal that demands fidelity and fiercely protects His unique claim over His chosen ones. It means God is intensely committed to His promises and will not tolerate rivals or anything that threatens His covenant love. It's a protective, possessive love, ensuring His people's well-being and His own glory, as seen in Exodus 34:14.

Why does God express "great fury" in connection with His jealousy for Zion?

Answer: The "great fury" (Hebrew: chêmâh) expressed by God is not uncontrolled rage but a righteous and intense indignation. It is directed against those who have harmed Zion (Jerusalem) or hindered God's redemptive purposes for His people. This "fury" underscores the strength and seriousness of God's protective zeal. It assures the returning exiles that God is not passive in the face of injustice or opposition, but will actively and powerfully confront adversaries on behalf of His beloved, demonstrating His unwavering commitment to defend His own and fulfill His plans, as also seen in Nahum 1:2.

CHRIST-CENTERED FULFILLMENT

Zechariah 8:2, with its declaration of God's "great jealousy" and "great fury" for Zion, finds its ultimate fulfillment in the person and work of Jesus Christ. The Old Testament "Zion" foreshadows the New Testament Church, the spiritual dwelling place of God, purchased by the blood of Christ. God's zealous love for Zion is perfectly embodied in Jesus, who demonstrated unparalleled zeal for His Father's house (compare John 2:17 with Psalm 69:9). Christ's entire mission, from His incarnation to His atoning death on the cross, was driven by this divine zeal—to reclaim His people from sin and establish His kingdom. His "fury" against sin and all that opposes God's will was manifested in His condemnation of hypocrisy and His ultimate sacrifice, which satisfied divine wrath against sin, making a way for reconciliation. The promise of God dwelling in Zion is fulfilled in Christ, who is Emmanuel, "God with us" (Matthew 1:23), and in the Holy Spirit's indwelling of believers, making the Church the new temple (Ephesians 2:21-22). Ultimately, God's zealous commitment to His people culminates in the New Jerusalem, where He will dwell with them forever, and all things will be made new (Revelation 21:2-3).

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Commentary on Zechariah 8 verses 1–8

The prophet, in his foregoing discourses, had left his hearers under a high charge of guilt and a deep sense of wrath; he had left them in a melancholy view of the desolations of their pleasant land, which was the effect of their fathers' disobedience; but because he designed to bring them to repentance, not to drive them to despair, he here sets before them the great things God had in store for them, encouraging them hereby to hope that their case of conscience would shortly determine itself and that God's providence would as loudly call them to joy and gladness as ever it called them to fasting and mourning. It is here promised,

I. That God will appear for Jerusalem, and will espouse and plead her cause. 1. He will be revenged on Zion's enemies (Zac 8:2): I was jealous for Zion, or of Zion; that is, "I have of late been heartily concerned for her honour and interests, with great jealousy. The great wrath that was against her (Zac 7:12) now turns against her adversaries. I am now jealous for her with great fury, and can no more bear to have her abused in her afflictions than I could bear to be abused by her provocations." This he had said before (Zac 1:14, Zac 1:15), that they might promise themselves as much from the power of his anger, when it was turned for them, as they had felt from it when it was against them. The sins of Zion were her worst enemies, and had done her the most mischief; and therefore God, in his jealousy for her honour and comfort, will take away her sins, and then, whatever other enemies injured her, it was at their peril. 2. He will be resident in Zion's palaces (Zac 8:3): "I have returned to Zion, after I had seemed so long to stand at a distance, and I will again dwell in the midst of Jerusalem as formerly." This secures to them the tokens of his presence in his ordinances and the instances of his favour in his providences.

II. That there shall be a wonderful reformation in Jerusalem, and religion, in the power of it, shall prevail and flourish there. "Jerusalem, that has dealt treacherously both with God and man, shall become so famous for fidelity and honesty that it shall be called and known by the name of a city of truth, and the inhabitants of it shall be called children that will not lie. The faithful city has become a harlot (Isa 1:21), but shall now become a faithful city again, faithful to the God of Israel and to the worship of him only." This was fulfilled; for the Jews after the captivity, though there was much amiss among them, were never guilty of idolatry. Jerusalem shall be called the mountain of the Lord of hosts, owning him and owned by him, and therefore the holy mountain, cleared from idols and consecrated to God, and not, as it had been, the mount of corruption, Kg2 23:13. Note, The city of God ought to be a city of truth and the mountain of the Lord of hosts a holy mountain. Those that profess religion, and relation to God, must study to adorn their profession by all instances of godliness and honesty.

III. That there shall be in Jerusalem a great increase of people, and all the marks and tokens of a profound tranquillity, When it has become a city of truth and a mountain of holiness, it is then peaceable and prosperous, and every thing in it looks bright and pleasant. 1. You may look with pleasure upon the generation that is going off the stage, and see them fairly quitting it in the ordinary course of nature, and not driven off from it by war, famine, or pestilence (Zac 8:4): In the streets of Jerusalem, that had been filled with the bodies of the slain, or deserted and left desolate, shall now dwell old men and old women, who have not been cut off by untimely deaths (either through their own intemperance or God's vengeance), but have the even thread of their days spun out to a full length; they shall feel no distemper but the decay of nature, and go to their grave in a full age, as a shock of corn in his season. They shall have every one his staff in his hand, for very age, to support him, as Jacob, who worshipped, leaning upon the top of his staff, Heb 11:21. Old age needs a support, and should not be ashamed to use it, but should furnish itself with divine graces, which will be the strength of the heart and a better support than a staff in the hand. Note, The hoary head, as it is a crown of glory to those that wear it, so it is to the places where they live. It is a graceful thing to a city to see abundance of old people in it; it is a sign, not only of the healthfulness of the air, but of the prevalence of virtue and the suppression and banishment of those many vices which cut off the number of men's months in the midst; it is a sign, not only that the climate is temperate, but that the people are so. 2. You may look with as much pleasure upon the generation that is rising up in their room (Zac 8:5): The streets of the city shall be full of boys and girls playing in the streets. This intimates, (1.) That they shall be blessed with a multitude of children; their families shall increase and multiply, and replenish the city, which was an early product of the divine blessing, Gen 1:28. Happy the man, happy the nation, whose quiver is full of these arrows! They shall have of both sexes, boys and girls, in whom their families shall afterwards be joined, and another generation raised up. (2.) That their children shall be healthful, and strong, and active; their boys and girls shall not lie sick in bed, or sit pining in the corner, but (which is a pleasant sight to parents) shall be hearty and cheerful, and play in the streets. It is their pleasant playing age; let us not grudge it to them; much good may it do them and no harm. Evil days will come time enough, and years of which they will say that they have no pleasure in them, in consideration of which they are concerned not to spend all their time in play, but to remember their Creator. (3.) That they shall have great plenty, meat enough for all their mouths. In time of famine we find the children swooning as the wounded, in the streets of the city, Lam 2:11, Lam 2:12. If they are playing in the streets, it is a good sign that they want for nothing. (4.) That they shall not be terrified with the alarms of war, but enjoy a perfect security. There shall be no breaking in of invaders, no going out of deserters, no complaining in the streets (Psa 144:14); for, when there is playing in the streets, it is a sign that there is little care or fear there. Time was when the enemy hunted their steps so closely that they could not go in their streets (Lam 4:18), but now they shall play in the streets and fear no evil. (5.) That they shall have love and peace among themselves. The boys and girls shall not be fighting in the streets, as sometimes in cities that are divided into factions and parties the children soon imbibe and express the mutual resentments of the parents; but they shall be innocently and lovingly playing in the streets, not devouring, but diverting, one another. (6.) That the sports and diversions used shall be all harmless and inoffensive; the boys and girls shall have no other play than what they are willing that persons should see in the streets, no play that seeks corners, no playing the fool, or playing the wanton, for it is the mountain of the Lord, the holy mountain, but honest and modest recreations, which they have no reason to be ashamed of. (7.) That childish youthful sports shall be confined to the age of childhood and youth. It is pleasing to see the boys and girls playing in the streets, but it is ill-favoured to see men and women playing there, who should fill up their time with work and business. It is well enough for children to be sitting in the market-place, crossing questions (Mat 11:16, Mat 11:17), but it is no way fit that men, who are able to work in the vineyard, should stand all the day idle there, Mat 20:3.

IV. That the scattered Israelites shall be brought together again from all parts whither they were dispersed (Zac 8:7): "I will save my people from the east country, and from the west; I will save them from being lost, or losing themselves, in Babylon, or in Egypt, or in any other country whither they were driven." They shall neither be detained by the nations among whom they sojourn nor shall they incorporate with them; but I will save them, will separate them, and will bring them to their own land again; by the prosperity of their land I will invite them back, and at the same time incline them to return; and they shall dwell in the midst of Jerusalem, shall choose to dwell there, because it is the holy city, though, upon many other accounts, it was more eligible to dwell in the country; and therefore we find (Neh 11:2) that the people blessed all the men who willingly offered themselves to dwell at Jerusalem.

V. That God would renew his covenant with them, would be faithful to them and make them so to him: They shall be my people and I will be their God. That is the foundation and crown of all these promises, and is inclusive of all happiness. They shall obey God's laws, and God will secure and advance all their interests. This contract shall be made, shall be new-made, in truth and in righteousness. Some think that the former denotes God's part of the covenant (he will be their God in truth, he will make good all his promises of favour to them) and the latter man's part of the covenant - they shall be his people in righteousness, they shall be a righteous people and shall abound in the fruits of righteousness, and shall not, as they have done, deal treacherously and unjustly with their God. See Hos 2:19, Hos 2:20. God will never leave nor forsake them in a way of mercy, as he has promised them; and they shall never leave nor forsake him in a way of duty, as they have promised him. These promises were fulfilled in the flourishing state of the Jewish church, for some ages, between the captivity and Christ's time; they were to have a further and a fuller accomplishment in the gospel-church, that heavenly Jerusalem, which is from above, is free, and is the mother of us all; but the fullest accomplishment of all will be in the future state.

All these precious promises are here ratified, and the doubts of God's people silenced, with that question (Zac 8:6): "If it be marvellous in the eyes of this people, should it be marvellous in my eyes? If it seem unlikely to you that ever Jerusalem should be thus repaired, should be thus replenished, is it therefore impossible with God?" The remnant of this people (and God's people in this world are but a remnant), being few and feeble, thought all this was too good news to be true, especially in these days, these difficult days, these cloudy and dark days. Considering how bad the times are, it is highly improbable, it is morally impossible, they should ever come to be so good as the prophet speaks. How can these things be? How can dry bones live? But should it therefore appear so in the eyes of God? Note, We do both God and ourselves a deal of wrong if we think that, when we are nonplussed, he is so, and that he cannot get over the difficulties which to us seem insuperable. With men this is impossible; but with God all things are possible; so far are God's thoughts and ways above ours.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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JeromeAD 420
Commentary on Zechariah
(Chapter 8, Verses 1 onwards) And the word of the Lord of hosts came, saying: Thus saith the Lord of hosts: I am jealous for Zion with a great jealousy, and with a great indignation am I jealous for her. Thus saith the Lord of hosts: I am returned to Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called the city of truth, and the mountain of the Lord of hosts, the holy mountain. LXX: And the word of the Lord Almighty came, saying: Thus saith the Lord Almighty: I am jealous for Jerusalem and Zion with a great jealousy, and with a great fury am I jealous for her. Thus says the Lord Almighty: I will return to Zion and dwell in the midst of Jerusalem; and Jerusalem shall be called the true city, and the mountain of the Lord Almighty, the holy mountain. In the book of Ezekiel (Chapter 16), we learn in greater detail how the Lord took Jerusalem, that is, the Israelite people, when they were in the wilderness like a wife, covered in the blood of idolatry, and he covered them with his cloak and loved them with marital affection. Later, we learn that she ate fine flour, honey, and oil, adorned with the most beautiful garments, and had all the jewelry and ornaments given by her husband, but she committed adultery with the Assyrians and the Chaldeans, and the Lord said: As a wife despises her husband, so Israel has despised me in the house of Israel (Jeremiah 3). But when she was delivered into captivity and mocked by her lovers, and stripped of her former beauty, after she spread her legs to every passerby and was defiled up to her head, she laments the memory of her former happiness, saying: 'I will return to my former husband, for it was better for me then than it is now.' (Hosea 2:7). And he, taking her back in marriage, to whom he had previously said, 'I will not be angry with you, and my jealousy shall depart from you' (Ezekiel 16), now speaks: 'I am consumed with zeal for Zion, with great zeal and great indignation I am consumed for her.' I was very angry that she was defiled by many lovers and stained my marriage bed. Therefore, I handed her over to her lovers, not as an adulteress under her husband, but as a harlot and worthless slave, and she was prostituted in brothels. Now I have returned to her even more, because she has repented and built a temple for me to dwell in the midst of her. And she will be called the city of truth, which was previously called the city of lies, as written in Isaiah: Truth has slept (or dozed) in her; but now murderers. And there will be a mountain, the mountain of the Almighty Lord, a sanctified mountain, in which, with the temple restored, victims are sacrificed, and the order of ceremonies is observed. This is according to the history. However, there is no doubt that Zion and Jerusalem, the watchtower and vision of peace, are able to receive the souls of the faithful, to whom, when they have sinned, the angry Lord hands them over to captivity, so that they who have not sensed God through good and prosperous things may sense Him through evil and adverse things. And when they shall have repented, the Lord will return to Zion and dwell in the midst of Jerusalem, which we understand as the one and the same city, in which before reigned the vices of sins and falsehoods; afterwards Christ will dwell, who is the truth. And the mountain of the Lord of hosts shall be called the holy mountain, of which it is said: They that trust in the Lord shall be as mount Zion (Ps. 142:1). And: Great is the Lord and exceedingly praiseworthy, in the city of our God, in his holy mountain (Ps. 47:1). About which Isaiah and Micah cry out: In the last days, the mountain of the Lord will be prepared on the top of the mountains, and it will be exalted above the hills, and all peoples will flow to it, and many nations will hurry, and they shall say: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob (Isaiah 2:2-3; Micah 4:1-2). Concerning this mountain and this city, and the Apostle Paul (if indeed in receiving the Epistle, he did not reject the Greek authority in the Latin language) disputing with sacred prayer says: You have come to Mount Zion and the city of the living God, heavenly Jerusalem, and to thousands of angels, and the assembly of the firstborn who are enrolled in heaven (Hebrews 12:22).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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