Zechariah 8:3

Translation
King James Version
Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.
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KJV (with Strong's)
Thus saith H559 the LORD H3068; I am returned H7725 unto Zion H6726, and will dwell H7931 in the midst H8432 of Jerusalem H3389: and Jerusalem H3389 shall be called H7121 a city H5892 of truth H571; and the mountain H2022 of the LORD H3068 of hosts H6635 the holy H6944 mountain H2022.
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Complete Jewish Bible
ADONAI says, 'I am returning to Tziyon, and I will live in Yerushalayim. Then Yerushalayim will be called Truth City, ADONAI-Tzva'ot's Mountain, the Mountain of the Holy One.
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Berean Standard Bible
This is what the LORD says: “I will return to Zion and dwell in Jerusalem. Then Jerusalem will be called the City of Truth, and the mountain of the LORD of Hosts will be called the Holy Mountain.”
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American Standard Version
Thus saith Jehovah: I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called The city of truth; and the mountain of Jehovah of hosts, The holy mountain.
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World English Bible Messianic
Thus says the LORD: “I have returned to Zion, and will dwell in the midst of Jerusalem. Jerusalem shall be called ‘The City of Truth;’ and the mountain of the LORD of Hosts, ‘The Holy Mountain.’”
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Geneva Bible (1599)
Thus saith the Lord, I wil returne vnto Zion, and wil dwel in the mids of Ierusalem: and Ierusalem shalbe called a citie of trueth, and the Mountaine of the Lord of hostes, the holy Mountaine.
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Young's Literal Translation
Thus said Jehovah: I have turned back unto Zion, And I have dwelt in the midst of Jerusalem, And Jerusalem hath been called `The city of truth,' And the mountain of Jehovah of Hosts, `The holy mountain.'
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See also
Zechariah 1:16Jeremiah 31:23Isaiah 1:26John 1:14Joel 3:172 Corinthians 6:16Revelation 21:3
In the KJVVerse 22,980 of 31,102

Study This Verse

SUMMARY

Zechariah 8:3 proclaims a profound promise of divine restoration and renewed presence for Jerusalem and its inhabitants. Following a period of judgment and exile, the LORD declares His return to Zion, signifying a re-establishment of His intimate dwelling among His people in Jerusalem. This divine act of reconciliation will transform Jerusalem's identity, causing it to be renowned as a "city of truth" and its central dwelling place, the "mountain of the LORD of hosts," to be recognized as truly "holy." The verse encapsulates God's unwavering faithfulness to His covenant and His ultimate design for His chosen city to reflect His character of truth and holiness.

CONTEXT

  • Literary Context: Zechariah 8:3 stands as a pivotal declaration within the broader prophetic book of Zechariah, specifically within chapters 7-8, which mark a significant thematic shift. While earlier chapters (1-6) primarily focused on visions of judgment, restoration, and the call to rebuild the temple, chapters 7-8 address the people's questions about fasting and pivot towards extensive promises of future blessing and restoration. This particular verse is part of a series of ten oracles (Zech 8:1-23) that paint a vivid picture of Jerusalem's glorious future, contrasting sharply with its recent desolation. It immediately follows the LORD's declaration of passionate jealousy for Zion (Zech 8:2), setting the stage for His active return and transformation of the city. The promises here are designed to encourage the struggling post-exilic community, assuring them that their efforts to rebuild are not in vain, as God Himself is committed to their flourishing.
  • Historical & Cultural Context: The prophecy of Zechariah was delivered to the Jewish community that had returned from Babylonian exile, approximately 520-518 BC. This was a challenging time; the people were few, the land was desolate, and the rebuilding of the Temple faced significant opposition and discouragement (Ezra 4:1-5). Jerusalem itself was still largely in ruins, a stark contrast to its former glory. Culturally, the people were grappling with their national identity and their relationship with God after the exile, which they understood as divine punishment for their unfaithfulness. The promise of God's "return" and "dwelling" in their midst would have resonated deeply, recalling the glory of the Solomonic Temple and the presence of God that had departed prior to the exile (Ezekiel 10:18-19). The concept of Jerusalem as a "city of truth" and a "holy mountain" would have evoked messianic hopes and the ancient understanding of Zion as God's chosen dwelling place, where justice and righteousness would flow.
  • Key Themes: Zechariah 8:3 contributes significantly to several overarching themes within the book and broader biblical narrative. Firstly, it underscores the theme of Divine Presence and Restoration. God's declaration, "I am returned unto Zion, and will dwell in the midst of Jerusalem," signals an end to the period of His perceived absence and a renewal of His intimate fellowship with His people, a promise echoing throughout the Old Testament from the Tabernacle to the Temple. Secondly, the verse highlights Jerusalem's Transformed Identity. From a city of shame and desolation, it is promised a new character as a "city of truth" and a "holy mountain," signifying a spiritual and moral renewal that goes beyond mere physical rebuilding. This transformation is not merely external but reflects God's own character. Thirdly, the themes of Truth and Holiness are central. "Truth" ('emeth) implies reliability, faithfulness, and integrity, while "holiness" (qôdesh) speaks to sacredness, purity, and separation unto God. These qualities, promised for Jerusalem, point to a future where the city will perfectly embody God's righteous standards, serving as a beacon to the nations, a vision further developed in passages like Isaiah 2:2-4 and Micah 4:1-3.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • returned (Hebrew, shûwb', H7725): This primitive root signifies "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." In Zechariah 8:3, it conveys God's deliberate and decisive action of turning back to Zion after a period of withdrawal due to Israel's sin. It implies a reversal of judgment and a re-engagement of His favor and presence.
  • truth (Hebrew, ʼemeth', H571): Contracted from אָמַן (aman), this word denotes "stability; (figuratively) certainty, truth, trustworthiness." It encompasses not just factual accuracy, but reliability, faithfulness, integrity, and enduring reality. When Jerusalem is called a "city of truth," it means it will be a place where God's character of faithfulness and integrity is manifested and lived out, a place of stability and reliability.
  • holy (Hebrew, qôdesh', H6944): Derived from קָדַשׁ (qadash), meaning "to be set apart," qôdesh refers to "a sacred place or thing; rarely abstract, sanctity." It speaks of something consecrated, dedicated, or hallowed, implying purity and separation unto God. For the "mountain of the LORD of hosts" to be called "holy" signifies its sacredness as God's dwelling place, set apart for His divine purposes and characterized by His pure and transcendent nature.

Verse Breakdown

  • "Thus saith the LORD;": This opening phrase serves as a divine authentication, signaling that the following words are a direct, authoritative utterance from Yahweh, the covenant God of Israel (H3068, Yᵉhôvâh). It underscores the certainty and solemnity of the prophecy.
  • "I am returned unto Zion, and will dwell in the midst of Jerusalem:": This is the core promise of God's renewed presence. "Zion" (H6726, Tsîyôwn) and "Jerusalem" (H3389, Yᵉrûwshâlaim) are used interchangeably, referring to the capital city and its sacred mountain. God's "return" (H7725, shûwb) signifies the end of His punitive withdrawal, and His declaration to "dwell" (H7931, shâkan) in their midst (H8432, tâvek) promises a permanent, intimate, and active presence, restoring the relationship that was broken by sin.
  • "and Jerusalem shall be called a city of truth;": This clause details the transformation of Jerusalem's character and reputation. The verb "shall be called" (H7121, qârâʼ) implies a new, divinely bestowed identity. "City of truth" (H5892, ʻîyr; H571, ʼemeth) indicates that Jerusalem will not only be a place where truth is spoken but where faithfulness, integrity, and reliability (the full scope of ʼemeth) are embodied and evident in its very fabric and the lives of its inhabitants.
  • "and the mountain of the LORD of hosts the holy mountain.": This final clause reinforces the sacred character of Jerusalem, specifically its central elevated area, Mount Zion, where the Temple stood. It is identified as "the mountain of the LORD of hosts" (H2022, har; H3068, Yᵉhôvâh; H6635, tsâbâʼ), emphasizing God's sovereign power and His ownership. Calling it "the holy mountain" (H6944, qôdesh) highlights its consecration to God and its purity, signifying that it will be a place where God's sacred presence is fully manifest and revered.

Literary Devices

Zechariah 8:3 employs several powerful literary devices to convey its message of divine restoration. The most prominent is Symbolism, where "Zion" and "Jerusalem" symbolize not merely geographical locations but the entire people of God and their spiritual destiny as the locus of God's presence. The "mountain of the LORD of hosts" is a powerful symbol of divine authority, stability, and the sacred dwelling place of God. Personification is evident in "Jerusalem shall be called a city of truth," as the city itself is given the attribute of embodying truth, suggesting that its very identity will be characterized by integrity and faithfulness. There is also a strong sense of Parallelism in the final two clauses, where "city of truth" and "holy mountain" function as complementary descriptions of Jerusalem's transformed nature, reinforcing the dual aspects of moral integrity and sacred consecration. This use of parallelism emphasizes the comprehensive nature of God's restorative work, affecting both the city's ethical character and its spiritual sanctity.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zechariah 8:3 powerfully articulates the enduring biblical theme of God's covenant faithfulness and His desire to dwell among His people. It speaks to a divine reversal, where God's presence, once withdrawn due to sin, is now passionately and permanently re-established. This promise of God's dwelling transforms Jerusalem from a desolate ruin into a beacon of truth and holiness, reflecting God's own character. It signifies not just physical rebuilding, but a profound spiritual and moral renewal, where the city's very name and nature embody righteousness and fidelity. This vision extends beyond the immediate post-exilic context, pointing to a future eschatological reality where God's presence will fully sanctify His people and their dwelling place, establishing a perfect realm of truth and holiness.

REFLECTION AND APPLICATION

Zechariah 8:3 offers profound encouragement and a clear call to action for believers today. It reminds us that God is actively engaged in the world, faithfully pursuing His purposes even when circumstances seem bleak or His presence feels distant. Just as He promised to return and dwell in Jerusalem, He desires to dwell in the hearts of His people and in the midst of His church. This verse challenges us to consider what it means for our lives and communities to be "cities of truth" and "holy mountains." It's a call to embody integrity, faithfulness, and moral purity in all our dealings, reflecting God's character to a watching world. Our churches are called to be spiritual Jerusalems, places where God's truth is proclaimed and lived, and where His holiness is revered. This requires a commitment to biblical truth, ethical living, and a pursuit of genuine holiness, recognizing that our lives are meant to be sanctuaries where God's presence is honored. Ultimately, this verse fosters hope, pointing to God's ultimate plan to fully dwell with humanity in a renewed creation, where perfect truth and holiness will prevail.

Questions for Reflection

  • In what ways do I, or my community, need to experience God's "return" and renewed "dwelling" in our midst?
  • How can my life, or my church, more fully embody the characteristics of a "city of truth" in a world often marked by deception and compromise?
  • What practical steps can I take to cultivate personal holiness and contribute to the holiness of my community, reflecting the "holy mountain" ideal?

FAQ

What does it mean for Jerusalem to be called a "city of truth"?

Answer: For Jerusalem to be called a "city of truth" signifies much more than merely being a place where factual accuracy is maintained. The Hebrew word for "truth" ('emeth) encompasses concepts of reliability, faithfulness, integrity, and stability. Therefore, it means Jerusalem would be a city characterized by God's faithfulness and integrity, where justice prevails, promises are kept, and the lives of its inhabitants reflect moral uprightness and trustworthiness. It implies a place where God's covenant character is lived out and where His reliable word is the foundation of society. This transformation contrasts with the city's past unfaithfulness that led to its destruction and exile, promising a future where it embodies divine righteousness. This vision of a city founded on truth is echoed in the New Testament's description of the New Jerusalem, where only those who practice truth and righteousness can enter.

CHRIST-CENTERED FULFILLMENT

Zechariah 8:3 finds its ultimate and profound fulfillment in Jesus Christ and the new covenant He inaugurated. The promise of God's "return" and "dwelling in the midst of Jerusalem" is first and foremost realized in the incarnation of Jesus, for He is "Immanuel," God with us (Matthew 1:23). In Christ, God truly "dwelt among us" (John 1:14), making His presence intimately known. Furthermore, the transformation of Jerusalem into a "city of truth" and a "holy mountain" is spiritually fulfilled in the church, the new spiritual Israel, which is built upon Christ, the cornerstone (Ephesians 2:20-22). The church, as the body of Christ, is called to be a community characterized by the truth of God's Word and the holiness imparted by the Holy Spirit. Believers are individually temples of the Holy Spirit (1 Corinthians 6:19), and collectively, the church is a spiritual house built for God's dwelling (1 Peter 2:5). The eschatological fulfillment culminates in the New Jerusalem, described in Revelation 21, where God's dwelling is permanently with humanity, and the city itself is pure and holy, requiring no temple because "the Lord God Almighty and the Lamb are its temple" (Revelation 21:22). Thus, Zechariah's prophecy points forward to the person of Christ, the nature of His church, and the glorious eternal state, all centered on God's perfect and eternal dwelling with His redeemed people in truth and holiness.

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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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