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Selected Verse: Zechariah 14:8 - King James

Verse	Translation	Text
Zec 14:8	King James	And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
living waters-- (Eze 47:1; Joe 3:18). former sea--that is, the front, or east, which Orientalists face in taking the points of the compass; the Dead Sea. hinder sea--the west or Mediterranean. summer . . . winter--neither dried up by heat, nor frozen by cold; ever flowing.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

living waters-- (Eze 47:1; Joe 3:18).

former sea--that is, the front, or east, which Orientalists face in taking the points of the compass; the Dead Sea.

hinder sea--the west or Mediterranean.

summer . . . winter--neither dried up by heat, nor frozen by cold; ever flowing.

Notes on the Bible, by Albert Barnes, [1834]
And it shall be, that living waters - Kimchi: "This is what is said in the prophecy of Joel, 'A fountain shall come forth from the house of the Lord' Joe 3:18; and in that of Ezekiel, 'And behold there ran out waters.' Eze 47:2." Zechariah leaves to the mind to supply what the former prophets had said of the fertilizing life-giving character of those waters. He adds that they should pervade the whole land, west as well as east; "to the former," rather "the Eastern Sea" , into which they would by nature flow, and toward "the hinder," that is, the Western Sea, the Mediterranean, which natural waters could not "reach." This their flow, he adds, should be perpetual , "These streams shall not dry up and their waters shall not fail"; therefore drought shall not lessen them, nor winter-cold bind them. "From Jerusalem as from a fountain shall stream forth living waters of wisdom and grace to all nations" . Cyril: "Again he tells us, under a figure, that exceeding great and large shall be that outpouring of the Holy Spirit upon the saints, especially when they shall be removed to that holy eternal life in the world to come. For now through faith in Christ we are enriched, as with an earnest, with the firstfruits of the Holy Spirit. But after the Resurrection, sin being wholly taken away, the Holy Spirit will be in us, not as an earnest or in a measure; but richly bounteously and perfectly shall we enjoy the grace through Christ. He calleth, then, 'living water,' the Spirit which, he says, will come forth from the Jerusalem which is from above. But that the Holy Scripture is accustomed to liken the Divine Spirit to 'water,' the Giver thereof, the Son, accredits, saying, 'he that believeth on Me, as the Scripture hath said, Out of his belly shall flow rivers of living water' Joh 7:38. This the Evangelist explains, 'This spake He of the Spirit, which they who believe in Him should receive' Joh 7:39. Since then the Spirit is life-giving, rightly does he liken it to that, which is life-giving to the frame."

Notes on the Bible, by Albert Barnes, [1834]

And it shall be, that living waters - Kimchi: "This is what is said in the prophecy of Joel, 'A fountain shall come forth from the house of the Lord' Joe 3:18; and in that of Ezekiel, 'And behold there ran out waters.' Eze 47:2." Zechariah leaves to the mind to supply what the former prophets had said of the fertilizing life-giving character of those waters. He adds that they should pervade the whole land, west as well as east; "to the former," rather "the Eastern Sea" , into which they would by nature flow, and toward "the hinder," that is, the Western Sea, the Mediterranean, which natural waters could not "reach." This their flow, he adds, should be perpetual , "These streams shall not dry up and their waters shall not fail"; therefore drought shall not lessen them, nor winter-cold bind them. "From Jerusalem as from a fountain shall stream forth living waters of wisdom and grace to all nations" .

Cyril: "Again he tells us, under a figure, that exceeding great and large shall be that outpouring of the Holy Spirit upon the saints, especially when they shall be removed to that holy eternal life in the world to come. For now through faith in Christ we are enriched, as with an earnest, with the firstfruits of the Holy Spirit. But after the Resurrection, sin being wholly taken away, the Holy Spirit will be in us, not as an earnest or in a measure; but richly bounteously and perfectly shall we enjoy the grace through Christ. He calleth, then, 'living water,' the Spirit which, he says, will come forth from the Jerusalem which is from above. But that the Holy Scripture is accustomed to liken the Divine Spirit to 'water,' the Giver thereof, the Son, accredits, saying, 'he that believeth on Me, as the Scripture hath said, Out of his belly shall flow rivers of living water' Joh 7:38. This the Evangelist explains, 'This spake He of the Spirit, which they who believe in Him should receive' Joh 7:39. Since then the Spirit is life-giving, rightly does he liken it to that, which is life-giving to the frame."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Zac 14:8. "And it will come to pass in that day, that living waters will go out from Jerusalem; by half into the eastern sea, and by half into the western sea: in summer and in winter will it be. Zac 14:9. And Jehovah will be King over all the land; in that day will Jehovah be one, and His name one. Zac 14:10. The whole land will turn as the plain from Geba to Rimmon, south of Jerusalem; and this will be high, and dwell in its place, from the gate of Benjamin to the place of the first gate, to the corner gate, and from the tower of Chananeel to the king's wine-presses. Zac 14:11. And men will dwell therein, and there will be no more curse (ban); and Jerusalem will dwell securely." The living water which issues from Jerusalem, and pours over the land on both sides, flowing both into the eastern or Dead Sea, and into the hinder (i.e., western) or Mediterranean Sea (see at Joe 2:20), is, according to Joe 3:18 and Eze 47:1-12, a figurative representation of the salvation and blessing which will flow out of Jerusalem, the centre of the kingdom of God, over the holy land, and produce vigorous life on every hand. According to Joel and Ezekiel, the water issues from the temple (see at Joe 3:18). Zechariah adds, that this will take place in summer and winter, i.e., will proceed without interruption throughout the whole year, whereas natural streams dry up in summer time in Palestine. To this blessing there is added the higher spiritual blessing, that Jehovah will be King over all the land, and His name alone will be mentioned and revered. כּל־הארץ does not mean the whole earth, but, as in Zac 14:8 and Zac 14:10, the whole of the land of Canaan or of Israel, which is bounded by the Dead Sea and the Mediterranean. It by no means follows from this, however, that Zechariah is simply speaking of a glorification of Palestine. For Canaan, or the land of Israel, is a type of the kingdom of God in the full extent which it will have on the earth in the last days depicted here. Jehovah's kingship does not refer to the kingdom of nature, but to the kingdom of grace, - namely, to the perfect realization of the sovereignty of God, for which the old covenant prepared the way; whereas the old Israel continually rebelled against Jehovah's being King, both by its sin and its idolatry. This rebellion, i.e., the apostasy of the nation from its God, is to cease, and the Lord alone will be King and God of the redeemed nation, and be acknowledged by it; His name alone will be mentioned, and not the names of idols as well. The earthly soil of the kingdom of God will then experience a change. The whole land will be levelled into a plain, and Jerusalem will be elevated in consequence; and Jerusalem, when thus exalted, will be restored in its fullest extent. יסּב (imperf. kal, not niphal; see Ges. 67, 5), to change like the plain, i.e., to change so as to become like the plain. הערבה is not a plain generally, in which case the article would be used generically, but the plain, so called κατ ̓ ἐξοχήν, the plain of the Jordan, or the Ghor (see at Deu 1:1). The definition "from Geba to Rimmon" does not belong to כּערבה (Umbreit, Neum., Klief.), but to כּל־הארץ; for there was no plain between Geba and Rimmon, but only an elevated, hilly country. Geba is the present Jeba, about three hours to the north of Jerusalem (see at Jos 18:24), and was the northern frontier city of the kingdom of Judah (Kg2 23:8). Rimmon, which is distinguished by the clause "to the south of Jerusalem" from the Rimmon in Galilee, the present Rummaneh to the north of Nazareth (see at Jos 19:13), and from the rock of Rimmon, the present village of Rummon, about fifteen Roman miles to the north of Jerusalem (see Jdg 20:45), is the Rimmon situated on the border of Edom, which was given up by the tribe of Judah to the Simeonites (Jos 15:32; Jos 19:7), probably on the site of the present ruins of Um er Rummanim, four hours to the north of Beersheba (see at Jos 15:32). To וראמה וגו we must supply as the subject Jerusalem, which has been mentioned just before. ראמה is probably only an outwardly expanded form of רמה from רוּם, like קאם in Hos 10:14. The whole land will be lowered, that Jerusalem alone may be high. This is, of course, not to be understood as signifying a physical elevation caused by the depression of the rest of the land; but the description is a figurative one, like the exaltation of the temple mountain above all the mountains in Mic 4:1. Jerusalem, as the residence of the God-King, is the centre of the kingdom of God; and in the future this is to tower high above all the earth. The figurative description is attached to the natural situation of Jerusalem, which stood upon a broad mountain ridge, and was surrounded by mountains, which were loftier than the city (see Robinson, Palestine). The exaltation is a figurative representation of the spiritual elevation and glory which it is to receive. Moreover, Jerusalem is to dwell on its ancient site (ישׁב תּחתּיה, as in Zac 12:6). The meaning of this is not that the exaltation above the surrounding land will be the only alteration that will take place in its situation (Koehler); but, as a comparison with Jer 31:38 clearly shows, that the city will be restored or rebuilt in its former extent, and therefore is to be completely recovered from the ruin brought upon it by conquest and plunder (Zac 14:1). The boundaries of the city that are mentioned here cannot be determined with perfect certainty. The first definitions relate to the extent of the city from east to west. The starting-point (for the use of למן, see Hag 2:18) is Benjamin's gate, in the north wall, through which the road to Benjamin and thence to Ephraim ran, so that it was no doubt the same as Ephraim's gate mentioned in Kg2 14:13 and Neh 8:16. The terminus ad quem, on the other hand, is doubtful, viz., "to the place of the first gate, to the corner gate." According to the grammatical construction, עד־שׁער הפּנּים is apparently in apposition to עד־מקום שׁער הר, or a more precise description of the position of the first gate; and Hitzig and Kliefoth have taken the words in this sense. Only we cannot see any reason why the statement "to the place of the first gate" should be introduced at all, if the other statement "to the corner gate" describes the very same terminal point, and that in a clearer manner. We must therefore assume, as the majority of commentators have done, that the two definitions refer to two different terminal points; in other words, that they define the extent both eastwards and westwards from the Benjamin's gate, which stood near the centre of the north wall. The corner gate (sha‛ar happinnı̄m is no doubt the same as sha‛ar happinnâh in Kg2 14:13 and Jer 31:38) was at the western corner of the north wall. "The first gate" is supposed to be identical with שׁער היּשׁנה, the gate of the old (city), in Neh 3:6 and Neh 12:39, and its place at the north-eastern corner of the city. The definitions which follow give the extent of the city from north to south. We must supply מן before מגדּל. The tower of Hananeel (Jer 31:38; Neh 3:1; Neh 12:39) stood at the north-east corner of the city (see at Neh 3:1). The king's wine-presses were unquestionably in the king's gardens at the south side of the city (Neh 3:15). In the city so glorified the inhabitants dwell (ישׁבוּ in contrast to going out as captives or as fugitives, Zac 14:2, Zac 14:5), and that as a holy nation, for there will be no more any ban in the city. The ban presupposes sin, and is followed by extermination as a judgment (cf. Jos 6:18). The city and its inhabitants will therefore be no more exposed to destruction, but will dwell safely, and have no more hostile attacks to fear (cf. Isa 65:18. and Rev 22:3).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Zac 14:8. "And it will come to pass in that day, that living waters will go out from Jerusalem; by half into the eastern sea, and by half into the western sea: in summer and in winter will it be. Zac 14:9. And Jehovah will be King over all the land; in that day will Jehovah be one, and His name one. Zac 14:10. The whole land will turn as the plain from Geba to Rimmon, south of Jerusalem; and this will be high, and dwell in its place, from the gate of Benjamin to the place of the first gate, to the corner gate, and from the tower of Chananeel to the king's wine-presses. Zac 14:11. And men will dwell therein, and there will be no more curse (ban); and Jerusalem will dwell securely." The living water which issues from Jerusalem, and pours over the land on both sides, flowing both into the eastern or Dead Sea, and into the hinder (i.e., western) or Mediterranean Sea (see at Joe 2:20), is, according to Joe 3:18 and Eze 47:1-12, a figurative representation of the salvation and blessing which will flow out of Jerusalem, the centre of the kingdom of God, over the holy land, and produce vigorous life on every hand. According to Joel and Ezekiel, the water issues from the temple (see at Joe 3:18). Zechariah adds, that this will take place in summer and winter, i.e., will proceed without interruption throughout the whole year, whereas natural streams dry up in summer time in Palestine. To this blessing there is added the higher spiritual blessing, that Jehovah will be King over all the land, and His name alone will be mentioned and revered. כּל־הארץ does not mean the whole earth, but, as in Zac 14:8 and Zac 14:10, the whole of the land of Canaan or of Israel, which is bounded by the Dead Sea and the Mediterranean. It by no means follows from this, however, that Zechariah is simply speaking of a glorification of Palestine. For Canaan, or the land of Israel, is a type of the kingdom of God in the full extent which it will have on the earth in the last days depicted here. Jehovah's kingship does not refer to the kingdom of nature, but to the kingdom of grace, - namely, to the perfect realization of the sovereignty of God, for which the old covenant prepared the way; whereas the old Israel continually rebelled against Jehovah's being King, both by its sin and its idolatry. This rebellion, i.e., the apostasy of the nation from its God, is to cease, and the Lord alone will be King and God of the redeemed nation, and be acknowledged by it; His name alone will be mentioned, and not the names of idols as well.

The earthly soil of the kingdom of God will then experience a change. The whole land will be levelled into a plain, and Jerusalem will be elevated in consequence; and Jerusalem, when thus exalted, will be restored in its fullest extent. יסּב (imperf. kal, not niphal; see Ges. 67, 5), to change like the plain, i.e., to change so as to become like the plain. הערבה is not a plain generally, in which case the article would be used generically, but the plain, so called κατ ̓ ἐξοχήν, the plain of the Jordan, or the Ghor (see at Deu 1:1). The definition "from Geba to Rimmon" does not belong to כּערבה (Umbreit, Neum., Klief.), but to כּל־הארץ; for there was no plain between Geba and Rimmon, but only an elevated, hilly country. Geba is the present Jeba, about three hours to the north of Jerusalem (see at Jos 18:24), and was the northern frontier city of the kingdom of Judah (Kg2 23:8). Rimmon, which is distinguished by the clause "to the south of Jerusalem" from the Rimmon in Galilee, the present Rummaneh to the north of Nazareth (see at Jos 19:13), and from the rock of Rimmon, the present village of Rummon, about fifteen Roman miles to the north of Jerusalem (see Jdg 20:45), is the Rimmon situated on the border of Edom, which was given up by the tribe of Judah to the Simeonites (Jos 15:32; Jos 19:7), probably on the site of the present ruins of Um er Rummanim, four hours to the north of Beersheba (see at Jos 15:32). To וראמה וגו we must supply as the subject Jerusalem, which has been mentioned just before. ראמה is probably only an outwardly expanded form of רמה from רוּם, like קאם in Hos 10:14. The whole land will be lowered, that Jerusalem alone may be high. This is, of course, not to be understood as signifying a physical elevation caused by the depression of the rest of the land; but the description is a figurative one, like the exaltation of the temple mountain above all the mountains in Mic 4:1. Jerusalem, as the residence of the God-King, is the centre of the kingdom of God; and in the future this is to tower high above all the earth. The figurative description is attached to the natural situation of Jerusalem, which stood upon a broad mountain ridge, and was surrounded by mountains, which were loftier than the city (see Robinson, Palestine). The exaltation is a figurative representation of the spiritual elevation and glory which it is to receive. Moreover, Jerusalem is to dwell on its ancient site (ישׁב תּחתּיה, as in Zac 12:6). The meaning of this is not that the exaltation above the surrounding land will be the only alteration that will take place in its situation (Koehler); but, as a comparison with Jer 31:38 clearly shows, that the city will be restored or rebuilt in its former extent, and therefore is to be completely recovered from the ruin brought upon it by conquest and plunder (Zac 14:1). The boundaries of the city that are mentioned here cannot be determined with perfect certainty. The first definitions relate to the extent of the city from east to west. The starting-point (for the use of למן, see Hag 2:18) is Benjamin's gate, in the north wall, through which the road to Benjamin and thence to Ephraim ran, so that it was no doubt the same as Ephraim's gate mentioned in Kg2 14:13 and Neh 8:16. The terminus ad quem, on the other hand, is doubtful, viz., "to the place of the first gate, to the corner gate." According to the grammatical construction, עד־שׁער הפּנּים is apparently in apposition to עד־מקום שׁער הר, or a more precise description of the position of the first gate; and Hitzig and Kliefoth have taken the words in this sense. Only we cannot see any reason why the statement "to the place of the first gate" should be introduced at all, if the other statement "to the corner gate" describes the very same terminal point, and that in a clearer manner. We must therefore assume, as the majority of commentators have done, that the two definitions refer to two different terminal points; in other words, that they define the extent both eastwards and westwards from the Benjamin's gate, which stood near the centre of the north wall. The corner gate (sha‛ar happinnı̄m is no doubt the same as sha‛ar happinnâh in Kg2 14:13 and Jer 31:38) was at the western corner of the north wall. "The first gate" is supposed to be identical with שׁער היּשׁנה, the gate of the old (city), in Neh 3:6 and Neh 12:39, and its place at the north-eastern corner of the city. The definitions which follow give the extent of the city from north to south. We must supply מן before מגדּל. The tower of Hananeel (Jer 31:38; Neh 3:1; Neh 12:39) stood at the north-east corner of the city (see at Neh 3:1). The king's wine-presses were unquestionably in the king's gardens at the south side of the city (Neh 3:15). In the city so glorified the inhabitants dwell (ישׁבוּ in contrast to going out as captives or as fugitives, Zac 14:2, Zac 14:5), and that as a holy nation, for there will be no more any ban in the city. The ban presupposes sin, and is followed by extermination as a judgment (cf. Jos 6:18). The city and its inhabitants will therefore be no more exposed to destruction, but will dwell safely, and have no more hostile attacks to fear (cf. Isa 65:18. and Rev 22:3).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In that day - When the days of ignorance, and idolatry shall end. Living waters - The quickening, saving truths of the gospel, with all its ordinances in purity. From Jerusalem - The church of Christ, the true Jerusalem. The former sea - Or eastern sea. The hinder sea - Or western sea. In summer and in winter - Perpetually, without intermission, these waters shall never dry away, or lose their healing virtue.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Living waters shall go out - There shall be a wide diffusion of Divine knowledge, and of the plan of human salvation, which shall go out by apostles and preachers, first from Jerusalem, then to Syria, Asia Minor, Greece, Italy, the isles of the sea, Britain, etc. The former sea, and - the hinder sea - The Dead Sea and the Mediterranean; see on Joe 2:20 (note). These are metaphors. In summer - In time of drought; or in the countries where there was no knowledge of God, there shall these waters flow. The stream shall never cease; it shall run in summer as well as winter. These are living waters - perennial, incessant, and waters that shall preserve life. See Joh 7:37.

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¹⁸ And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim.

³⁹ (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)

³⁸ He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

² Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side.

³ And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:

¹⁸ But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.

¹⁸ And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.

⁵ And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee.

² For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.

¹⁵ But the gate of the fountain repaired Shallun the son of Colhozeh, the ruler of part of Mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of Siloah by the king's garden, and unto the stairs that go down from the city of David.

¹ Then Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate; they sanctified it, and set up the doors of it; even unto the tower of Meah they sanctified it, unto the tower of Hananeel.

³⁹ And from above the gate of Ephraim, and above the old gate, and above the fish gate, and the tower of Hananeel, and the tower of Meah, even unto the sheep gate: and they stood still in the prison gate.

³⁸ Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner.

⁶ Moreover the old gate repaired Jehoiada the son of Paseah, and Meshullam the son of Besodeiah; they laid the beams thereof, and set up the doors thereof, and the locks thereof, and the bars thereof.

³⁸ Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner.

¹³ And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Bethshemesh, and came to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits.

¹⁶ So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.

¹⁸ Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the LORD'S temple was laid, consider it.

¹ Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.

³⁸ Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner.

⁶ In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem.

¹ But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.

¹⁴ Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon her children.

³² And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty and nine, with their villages:

⁷ Ain, Remmon, and Ether, and Ashan; four cities and their villages:

³² And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty and nine, with their villages:

⁴⁵ And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard after them unto Gidom, and slew two thousand men of them.

¹³ And from thence passeth on along on the east to Gittahhepher, to Ittahkazin, and goeth out to Remmonmethoar to Neah;

⁸ And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beersheba, and brake down the high places of the gates that were in the entering in of the gate of Joshua the governor of the city, which were on a man's left hand at the gate of the city.

²⁴ And Chepharhaammonai, and Ophni, and Gaba; twelve cities with their villages:

¹ These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.

¹⁰ All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's winepresses.

⁸ And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.

¹ Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar.
² Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side.
³ And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles.
⁴ Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins.
⁵ Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over.
⁶ And he said unto me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the river.
⁷ Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other.
⁸ Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed.
⁹ And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh.
¹⁰ And it shall come to pass, that the fishers shall stand upon it from Engedi even unto Eneglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many.
¹¹ But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt.
¹² And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.

²⁰ But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things.

¹¹ And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.

⁹ And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.

⁸ And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.

³⁷ In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.