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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6. Падение могущества языческих царств, окружающих Израиля. 7:-8. Обращение язычников к истинному Богу и безопасность народа Божия. 9-10. Явление Царя мира. 11-15. Возвращение рассеянных сынов Израиля, их победы над язычниками, при содействии Божием. 16-17. Состояние полной безопасности и обилие благ земных.

Оба пророчества второй части начинаются выражением: massa debhar lehova, которое можно считать, вместе с последующим определением, как бы заглавием целого пророчества. Древние и новые переводы расходятся в понимании этого выражения по двум направлениям. Таргум передает его через onus verbi Domini (бремя слова Господня), также - Вульгата; Гроций поясняет этот перевод, словами: prophetia tristis (печальное предречение. - Hugonis Grotii Annotata ad Vetus Testamentum. Tomus II. Lutetiaе Parisiorum. MDCXLIV. p. 633); у Лютера, в соответствие с Вульгатою, употреблено Last (бремя). LXX имеют: lhmma (assumptio, принятие) logou Kuriou, Пешито (перевод, составленный с еврейского под значительным влиянием LXX; см. Юнг. О. В., с. 448) - sermo Domini; Слав.: пророчество словесе Господня; также, в сущности, русские переводы Синод. и Венск. Из сопоставления различных переводов слова massa вполне правилен следующий вывод: Палестинская традиция (Таргум и Иероним) стоит за "бремя", разумея под ним пророческое прещение, возвещение несчастия. Александрийская же традиция (LXX) за более общее по своему значению "видение", "слово", "получение слова" (П. Тихомиров, Пророк Малахия. Свято-Троицкая Сергиева Лавра 1903. с. 142). Первоначально словом massa обозначался особый род пророчеств, предвещавших бедствие языческим странам и народам: так у Ис XIII:1; XV:1; XVII:1; XIX:1: и др. ; Наум I:1; Авв I:1. Когда это слово в указанном значении вошло во всеобщее употребление, то евреи этому роду пророчеств оказывали особое предпочтение и изъявляли желание возможно чаще слышать из уст пророков mas'ot на язычников, забывая, что и они заслуживают изречения пророческих прещений и предвещания бедствий. Прем. Иеремия обличает своих современников в злоупотреблении этим выражением (XXIII:33-38). Можно полагать, что евреи обратили его в насмешку и обратились к пророкам с кощунственным вопросом: "какое бремя от Господа?" Kohl. Sach. 9-14, s. 2-3: Dr. loseph Fraus Allioli. Die Heilige Schrift des Alten und Neuen Testamentes. Ans der Vulgata mit Besug auf deu grundtext neu ьbersetzt and mit Kursen Anmerkungen Alдutert Sweiter Band. 1894, Regensburg, New York u Cincinnati. S. 7:11, Aumm. 42-45; С. F. Keil, Bibl. Comm. ьb. den Propheteu leremia u. die Klagelieder. Leipzig, 187:2. Ss. 27:1-27:2. "После протеста Иеремии против злоупотребления этим термином... входит в употребление у послепленных писателей термин massa debar lehova, который прилагается уже одинаково и к евреям, и к чужеземцам, причем значение термина, конечно, сохраняется то же самое" (Тихом. 148-149).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
At this chapter begins another sermon, which is continued to the end of ch. xi. It is called, "The burden of the word of the Lord," for every word of God has weight in it to those who regard it, and will be a heavy weight upon those who do not, a dead weight. Here is, I. A prophecy against the Jews' unrighteous neighbours--the Syrians, Tyrians, Philistines, and others (ver. 1-6), with an intimation of mercy to some of them, in their conversion (ver. 7), and a promise of mercy to God's people, in their protection, ver. 8. II. A prophecy of their righteous King, the Messiah, and his coming, with a description of him (ver. 9) and of his kingdom, the nature and extent of it, ver. 10. III. An account of the obligation the Jews lay under to Christ for their deliverance out of their captivity in Babylon, ver. 11, 12. IV. A prophecy of the victories and successes God would grant to the Jews over their enemies, as typical of our great deliverance by Christ, ver. 13-15. V. A promise of great plenty, and joy, and honour, which God had in reserve for his people (ver. 16, 17), which was written for their encouragement.
Adam Clarke: Commentary on the Bible - 1831
Syria, Phoenicia, and Palestine, were conquered by Nebuchadnezzar, and afterwards by Alexander. Some apply the beginning of this chapter (Zac 9:1-7) to the one event, and some to the other. The close of the seventh verse relates to the number of Philistines that should become proselytes to Judaism; (see Josephus Antiq. 14:15, 4); and the eighth, to the watchful providence of God over his temple in those troublesome times. From this the prophet passes on to that most eminent instance of God's goodness to his Church and people, the sending of the Messiah, with an account of the peaceable tendency and great extent of his kingdom, Zac 9:9, Zac 9:10. God then declares that he has ratified his covenant with his people, delivered them from their captivity, and restored them to favor, Zac 9:11, Zac 9:12. In consequence of this, victory over their enemies is promised them in large and lofty terms, with every other kind of prosperity, Zac 9:13-17. Judas Maccabeus gained several advantages over the troops of Antiochus, who was of Grecian or Macedonian descent. But without excluding these events, it must be allowed that the terms of this prophecy are much too strong to be confined to them; their ultimate fulfillment must therefore be referred to Gospel times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zac 9:1, God defends his church; Zac 9:9, Zion is exhorted to rejoice for the coming of Christ, and his peaceable kingdom; Zac 9:12, God's promises of victory and defence.
Carl Friedrich Keil and Franz Delitzsch

III. Future of the World-Powers, and of the Kingdom of God - Zechariah 9-14
The two longer prophecies, which fill up the last part of our book (ch. 9-11 and 12-14), show by their headings, as well as by their contents, and even by their formal arrangement, that they are two corresponding portions of a greater whole. In the headings, the fact that they have both the common character of a threatening prophecy or proclamation of judgment, is indicated by the application of the same epithet, Massâ' debhar Yehōvâh (burden of the word of Jehovah), whilst the objects, "land of Hadrach" (Zech 9:1) and "Israel' (Zech 12:1), point to a contrast, or rather to a conflict between the lands of Hadrach and Israel. This contrast or conflict extends through the contents of both. All the six chapters treat of the war between the heathen world and Israel, though in different ways. In the first oracle (ch. 9-11), the judgment, through which the power of the heathen world over Israel is destroyed and Israel is endowed with strength to overcome all its enemies, forms the fundamental thought and centre of gravity of the prophetic description. In the second (ch. 12-14), the judgment through which Israel, or Jerusalem and Judah, is sifted in the war with the heathen nations, and translated into the holy nation of the Lord by the extermination of its spurious members, is the leading topic. And lastly, in a formal respect the two oracles resemble one another, in the fact that in the centre of each the announcement suddenly takes a different tone, without any external preparation (Zech 11:1 and Zech 13:7), so that it is apparently the commencement of a new prophecy; and it is only by a deeper research into the actual fact, that the connection between the two is brought out, and the relation between the two clearly seen, - namely, that the second section contains a more minute description of the manner in which the events announced in the first section are to be realized. In the threatening word concerning the land of Hadrach, ch. 9 and Zech 10:1-12 form the first section, ch. 11 the second; in that concerning Israel, the first section extends from Zech 12:1 to Zech 13:6, and the second from Zech 13:7 to the end of the book.
Fall of the Heathen World, and Deliverance and Glorification of Zion - Zechariah 9 and Zech 10:1-12
Whilst the judgment falls upon the land of Hadrach, upon Damascus and Hamath, and upon Phoenicia and Philistia, so that these kingdoms are overthrown and the cities laid waste and the remnant of their inhabitants incorporated into the nation of God (Zech 9:1-7), Jehovah will protect His people, and cause His King to enter Zion, who will establish a kingdom of peace over the whole earth (Zech 9:8-10). Those members of the covenant nation who are still in captivity are redeemed, and endowed with victory over the sons of Javan (Zech 9:11-17), and richly blessed by the Lord their God to overcome all enemies in His strength (Zech 10:1-12). The unity of the two chapters, which form the first half of this oracle, is evident from the close substantial connection between the separate sections. The transitions from one complex of thought to the other are so vanishing, that it is a matter of dispute, in the case of Zech 10:1, Zech 10:2, for example, whether these verses should be connected with ch. 9, or retained in connection with Zech 10:4.
John Gill
INTRODUCTION TO ZECHARIAH 9
This chapter treats of the conversion of the Gentiles, before spoken of in general, now particularly named; of the coming of Christ into the world, and the advantages of it to his church; of the preaching of the Gospel by the apostles, and of their protection, encouragement, and success. The Gentiles converted are first the Syrians that dwelt in Hadrach, Damascus, and Hamath, the Lord's eye being upon them, Zech 9:1 next the Phoenicians, the inhabitants of Tyre and Zidon, who had a vain opinion of their wisdom, and trusted in their riches, Zech 9:2 and then the Philistines, the inhabitants of Ashkelon, Gaza, Ekron, and Ashdod, guilty of pride, murder, idolatry, and other abominations, Zech 9:5 when the church and people of God should be safely protected, Zech 9:8 to whom, for their joy and comfort, is given forth a prophecy concerning the coming of the Messiah; who is described by his character as a King, just, having salvation, lowly, and riding on an ass; by the peaceableness of his kingdom; by the various offices he executes; the prophetic office, speaking peace to the Heathen; the kingly office, his dominion being very large; and his priestly office, in the effusion of his blood, by which the covenant is confirmed, his people delivered out of distress, and encouraged to flee to him as their stronghold, where they find plenty and protection, Zech 9:9 next the apostles are represented as military men, accoutered with the bow and the sword of the mighty, Zech 9:13 whose success is owing to the Lord's appearance over them, and the efficacy of his grace and Spirit attending the word, Zech 9:14 who are protected and encouraged in it by the Lord, and honoured on account of it, Zech 9:15 and the chapter is concluded with an exclamation, wondering at the grace and glory of Christ, and expressing the satisfying provisions of his house, Zech 9:17.
9:19:1: Առած բանի Տեառն յերկի՛ր Սեդրաք, եւ ՚ի Դամասկոս զո՛հ նորա. զի Տէր տեսանէ զմարդիկ՝ եւ զամենայն ազգս Իսրայէլի[10854]։ [10854] Ոմանք. Եւ Դամասկոսի զոհ նորա։
1 Տիրոջ խօսքի պատգամը Սեդրաքի երկրի մասին, նրա զոհի՝ Դամասկոսի մասին: Արդարեւ, Տէրը տեսնում է բոլոր մարդկանց եւ Իսրայէլի բոլոր ցեղերին,
9 Հադրաքի երկրին դէմ Տէրոջը պատգամը. Դամասկոսի վրայ պիտի հանգչի(Քանզի Տէրոջը աչքը մարդու Եւ Իսրայէլի բոլոր ցեղերուն կը նայի).
Առած բանի Տեառն յերկիր Սեդրաք, եւ ի Դամասկոս զոհ նորա. զի Տէր տեսանէ զմարդիկ, եւ զամենայն ազգս Իսրայելի:

9:1: Առած բանի Տեառն յերկի՛ր Սեդրաք, եւ ՚ի Դամասկոս զո՛հ նորա. զի Տէր տեսանէ զմարդիկ՝ եւ զամենայն ազգս Իսրայէլի[10854]։
[10854] Ոմանք. Եւ Դամասկոսի զոհ նորա։
1 Տիրոջ խօսքի պատգամը Սեդրաքի երկրի մասին, նրա զոհի՝ Դամասկոսի մասին: Արդարեւ, Տէրը տեսնում է բոլոր մարդկանց եւ Իսրայէլի բոլոր ցեղերին,
9 Հադրաքի երկրին դէմ Տէրոջը պատգամը. Դամասկոսի վրայ պիտի հանգչի(Քանզի Տէրոջը աչքը մարդու Եւ Իսրայէլի բոլոր ցեղերուն կը նայի).
zohrab-1805▾ eastern-1994▾ western am▾
9:19:1 Пророческое слово Господа на землю Хадрах, и на Дамаске оно остановится, ибо око Господа на всех людей, как и на все колена Израилевы,
9:1 λῆμμα λημμα word; log κυρίου κυριος lord; master ἐν εν in γῇ γη earth; land Σεδραχ σεδραχ and; even Δαμασκοῦ δαμασκος Damaskos; Thamaskos θυσία θυσια immolation; sacrifice αὐτοῦ αυτος he; him διότι διοτι because; that κύριος κυριος lord; master ἐφορᾷ επειδον look on; have regard ἀνθρώπους ανθρωπος person; human καὶ και and; even πάσας πας all; every φυλὰς φυλη tribe τοῦ ο the Ισραηλ ισραηλ.1 Israel
9:1 מַשָּׂ֤א maśśˈā מַשָּׂא utterance דְבַר־ ḏᵊvar- דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth חַדְרָ֔ךְ ḥaḏrˈāḵ חַדְרָךְ Hadrach וְ wᵊ וְ and דַמֶּ֖שֶׂק ḏammˌeśeq דַּמֶּשֶׂק Damascus מְנֻחָתֹ֑ו mᵊnuḥāṯˈô מְנוּחָה resting place כִּ֤י kˈî כִּי that לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH עֵ֣ין ʕˈên עַיִן eye אָדָ֔ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
9:1. onus verbi Domini in terra Adrach et Damasci requiei eius quia Domini est oculus hominis et omnium tribuum IsrahelThe burden of the word of the Lord in the land of Hadrach, and of Damascus the rest thereof: for the eye of man, and of all the tribes of Israel is the Lord's.
1. The burden of the word of the LORD upon the land of Hadrach, and Damascus its resting place: for the eye of man and of all the tribes of Israel is toward the LORD:
9:1. The burden of the word of the Lord in the land of Hadrach and its respite in Damascus. For the eye of man and of all the tribes of Israel is of the Lord.
9:1. The burden of the word of the LORD in the land of Hadrach, and Damascus [shall be] the rest thereof: when the eyes of man, as of all the tribes of Israel, [shall be] toward the LORD.
The burden of the word of the LORD in the land of Hadrach, and Damascus [shall be] the rest thereof: when the eyes of man, as of all the tribes of Israel, [shall be] toward the LORD:

9:1 Пророческое слово Господа на землю Хадрах, и на Дамаске оно остановится, ибо око Господа на всех людей, как и на все колена Израилевы,
9:1
λῆμμα λημμα word; log
κυρίου κυριος lord; master
ἐν εν in
γῇ γη earth; land
Σεδραχ σεδραχ and; even
Δαμασκοῦ δαμασκος Damaskos; Thamaskos
θυσία θυσια immolation; sacrifice
αὐτοῦ αυτος he; him
διότι διοτι because; that
κύριος κυριος lord; master
ἐφορᾷ επειδον look on; have regard
ἀνθρώπους ανθρωπος person; human
καὶ και and; even
πάσας πας all; every
φυλὰς φυλη tribe
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
9:1
מַשָּׂ֤א maśśˈā מַשָּׂא utterance
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
חַדְרָ֔ךְ ḥaḏrˈāḵ חַדְרָךְ Hadrach
וְ wᵊ וְ and
דַמֶּ֖שֶׂק ḏammˌeśeq דַּמֶּשֶׂק Damascus
מְנֻחָתֹ֑ו mᵊnuḥāṯˈô מְנוּחָה resting place
כִּ֤י kˈî כִּי that
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
עֵ֣ין ʕˈên עַיִן eye
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
9:1. onus verbi Domini in terra Adrach et Damasci requiei eius quia Domini est oculus hominis et omnium tribuum Israhel
The burden of the word of the Lord in the land of Hadrach, and of Damascus the rest thereof: for the eye of man, and of all the tribes of Israel is the Lord's.
9:1. The burden of the word of the Lord in the land of Hadrach and its respite in Damascus. For the eye of man and of all the tribes of Israel is of the Lord.
9:1. The burden of the word of the LORD in the land of Hadrach, and Damascus [shall be] the rest thereof: when the eyes of man, as of all the tribes of Israel, [shall be] toward the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. В первых стихах гл. IX пророк изображает падение могущества языческих царств. Начало ст. 1: пророческое слово господа на землю Хадрах можно считать общим заглавием к следующим стихам, в которых изображается бедственная участь языческих царств. - Но что же такое "Хадрах"? Среди множества толкований этого выражения как в буквальном, так и в символическом значении, нет ни одного такого, которое можно бы считать бесспорным. В смысле буквальном, т. е. в значении собственного имени страны или города, принимают название Хадрах из отцов церкви св. Кирилл Алекс. и блаж. Феодорит. По св. Кириллу, "земля Адраха есть страна, лежащая к востоку, с которою в соседстве находится и Имаф... и Дамаск" (с. 114); по Феодориту, "Адрах есть город Аравийский" (с. 99). Из новейших толкователей Марти определяет положение Хадраха следующим образом: "страна chadrakh по ассирийским надписям (= Hatarika) расположена на север от Ливана, где находится и Емаф (= Епифания на Оронте, - 8, 427). По предположению Шредера, Хадрах, вероятно, какая-нибудь область Сирии, соседняя с Дамаском; он же обращает внимание на близкое звуковое соответствие имени Хадрах с Hatarik (Haudwцrterbuch des Biblischen Altertums fur gebilolete Bibelleser. Herausg... von Dr. Eduard C Aug. Riehm. 1. Band. Bielefeld und Leipzig. 1864. S. 551), местоположение которого к северу от Ливана определяет Марти. С наибольшей вероятностью можно полагать, что именем Хадрах пророк обозначает вообще Мидоперсидское государство (Keil 593), власти которого был подчинен как языческий Восток того времени, так и народ избранный. Но откуда взято и что значит само название, принимаемое в последнем случае, очевидно, не в буквальном смысле? Блаж. Иероним предлагал такое толкование: "последовательный смысл этих слов (т. е. начала ст. 1) таков: Исполнение слова Господня, страшного для грешников и кроткого в отношении к праведникам, - ибо это значение и имеет слово Adrach, составленное из двух целых слов: из них ad значит строгий (острый, страшный) и rach - "нежный, мягкий". Вслед за тем Иероним упоминает о тех толкователях, "которые под словом Адрах разумеют народ иудейский, а под словом Дамаск - призванных (в Церковь) язычников. Исполнение слова Господня происходит на земле Адрах, над которою Господь проявил и Свою строгость и (Свое) милосердие, - строгость к тем, которые не хотели веровать, а милосердие к тем, которые обратились (к Церкви) вместе с апостолами" (с. 97). Г. Гроций, объясняя смысл загадочного имени, делает следующее замечание: "приемлемо (non dispeicet) мнение тех, которые берут chadar в значении нарицательного, а не собственного имени, так что получается смысл: на землю, которая тебя (о, Иудея!) окружает, т. е. Сирию" (II, 633). У Кейля с. 591-598: см. и другие предположения относительно слова Хадрах. В пророческих книгах встречаются нередко примеры употребления наименований символических, или искусственно затемняющих указание пророка на известное царство или народ. Пророк Иеремия, употребляя особый алфавит "Ажбаш" (нужно написать в одном столбце еврейские буквы в обычном порядке, а в другом - в обратном порядке, начиная с последней буквы алфавита, и употреблять вместо каждой буквы первого столбца соответствующую ей букву второго), пишет вместо babhel Вавилон - scheschakh (XXV:26; LI:41; см. Keil, lerem. Ss. 264-285). У пророка Захарии мы видим употребление имени "Сеннаар" cм. "Вавилон" (V:11) или наименование Вавилона "страною, землею северною" (VI:6, 8). См. объясн. к ст. 7:. - Всевидящее око Господа, обращенное на Израиля и на всех людей (язычников), останавливается прежде всего на Дамаске, главном городе Сирии, и на него падает всею тяжестью бремя слова Господня; для него Дамаск делается как бы местом отдохновения, или продолжительного пребывания (ср. V:11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The burden of the word of the LORD in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the LORD. 2 And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise. 3 And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets. 4 Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire. 5 Ashkelon shall see it, and fear; Gaza also shall see it, and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited. 6 And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines. 7 And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he, shall be for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite. 8 And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.
After the precious promises we had in the foregoing chapter of favour to God's people, their persecutors, who hated them, come to be reckoned with, those particularly that bordered close upon them.
I. The Syrians had been bad neighbours to Israel, and God had a controversy with them. The word of the Lord shall be a burden in the land of Hadrach, that is, of Syria, but it does not appear why it was so called. That that kingdom is meant is plain, because Damascus, the metropolis of that kingdom, is said to be the rest of this burden; that is, the judgments here threatened shall light and lie upon that city. Those are miserable upon whom the burden of the word of the Lord rests, upon whom the wrath of God abides (John iii. 36); for it is a weight that they can neither shake off nor bear up under. There are those whom God causes his fury to rest upon. Those whom the wrath of God makes its mark it will be sure to hit; those whom it makes its rest it will be sure to sink. And the reason of this burden's resting on Damascus is because the eyes of man, as of all the tribes of Israel (or rather, even of all the tribes of Israel), are towards the Lord, because the people of God by faith and prayer look up to him for succour and relief and depend upon him to take their part against their enemies. Note, It is a sign that God is about to appear remarkably for his people when he raises their believing expectations from him and dependence upon him, and when by his grace he turns them from idols to himself. Isa. xvii. 7, 8, At that day shall a man look to his Maker. It may be read thus, for the Lord has an eye upon man, and upon all the tribes of Israel; he is King of nations as well as King of saints; he governs the world as well as the church, and therefore will punish the sins of other people as well as those of his own people. God is Judge of all, and therefore all must give account of themselves to him. When St. Paul was converted at Damascus, and preached there, and disputed with the Jews, then the word of the Lord might be said to rest there, and then the eyes of men, of other men besides the tribes of Israel, began to be towards the Lord; see Acts ix. 22. Hamath, a country which lay north of Damascus, and which we often read of, shall border thereby (v. 2); it joins to Syria, and shall share in the burden of the word of the Lord that rests upon Damascus. The Jews have a proverb, Woe to the wicked man, and woe to his neighbour, who is in danger of partaking in his sins and in his plagues. Woe to the land of Hadrach, and woe to Hamath that borders thereby.
II. Tyre and Zidon come next to be called to an account here, as in other prophecies, v. 2-4. Observe here,
1. Tyrus flourishing, thinking herself very safe, and ready to set God's judgments, not only at a distance, but at defiance: for, (1.) She is very wise. It is spoken ironically; she thinks herself very wise, and able to outwit even the wisdom of God. It is granted that her king is a great politician, and that her statesmen are so, Ezek. xxviii. 3. But with all their wit and policy they shall not be able to evade the judgments of God when they come with commission; there is no wisdom nor counsel against the Lord; nay, it is his honour to take the wise in their own craftiness. (2.) She is very strong, and well fortified both by nature and art: Tyrus did build herself a strong-hold, which she thought could never be brought down nor got over. (3.) She is very rich; and money is a defence; it is the sinews of war, Eccl. vii. 12. By her vast trade she has heaped up silver as the dust, and fine gold as the mire of the streets, that is, she has an abundance of them, heaps of silver as common as heaps of sand, Job xxvii. 16. Solomon made silver to be in Jerusalem as the stones of the streets; but Tyre went further, and made fine gold to be as the mire of the streets. It were well if we could all learn so to look upon it, in comparison with the merchandise of wisdom and grace and the gains thereof.
2. Tyrus falling, after all. Her wisdom, and wealth, and strength, shall not be able to secure her (v. 4): The Lord will cast her out of that strong-hold wherein she has fortified herself, will make her poor (so some read it); there have been instances of those that have fallen from the height of plenty to the depth of poverty, and great riches have come to nothing. God will smite her power in the sea; her being surrounded by the water shall not secure her, but she shall be devoured with fire, and burnt down to the ground. Tyrus, being seated in the midst of the water, was, one would have thought, in danger of being some time or other overflowed or washed away by that; yet God chooses to destroy it by the contrary element. Sometimes he brings ruin upon his enemies by those means which they least suspect. Water enough was nigh at hand to quench the flames of Tyre, and yet by them she shall be devoured; for who can put out the fire which the breath of the Almighty blows up?
III. God next contends with the Philistines, with their great cities and great lords, that bordered southward upon Israel.
1. They shall be alarmed and affrighted by the word of the Lord lighting and resting upon Damascus (v. 5); the disgraces of Israel had many a time been published in the streets of Ashkelon, and they had triumphed in them; but now Ashkelon shall see the ruin of her friends and allies, and shall fear; Gaza also shall see it, and be very sorrowful, and Ekron, concluding that their own turns come next, now that the cup of trembling goes round. What will become of their house when their neighbour's is on fire? They had looked upon Tyre and Zidon as a barrier to their country; but, when those strong cities were ruined, their expectations from them were ashamed, as our expectation from all creatures will be in the issue.
2. They shall themselves be ruined and wasted. (1.) The government shall be dissolved: The king shall perish from Gaza, not only the present king shall be cut off, but there shall be no succession, no successor, (2.) The cities shall be dispeopled: Ashkelon shall not be inhabited; the rightful owners shall be expelled, either slain or carried into captivity. (3.) Foreigners shall take possession of their land and become masters of all its wealth (v. 6): A bastard shall dwell in Ashdod; a spurious brood of strangers shall enter upon the inheritances of the natives, which they have no more right to than a bastard has to the estates of the legitimate children. And thus God will cut off the pride of the Philistines, all the strength and wealth which they prided themselves in, and which were the ground of their confidence in themselves and their contempt of the Israel of God. This prophecy of the destruction of the Philistines, and of Damascus, and Tyre, was accomplished, not long after this, by Alexander the Great, who ravaged all these countries with his victorious army, took the cities, and planted colonies in them, which Quintus Curtius gives a particular account of in the history of his conquests. And some think he is meant by the bastard that shall dwell in Ashdod, for his mother Olympia owned him begotten in adultery, but pretended it was by Jupiter. The Jews afterwards got ground of the Philistines, Syrians, and others of their neighbours, took some of their cities from them and possessed their countries, as appears by the histories of Josephus and the Maccabees, and this was foretold before, Zeph. ii. 4, &c.; Obad. 20.
3. Some among them shall be converted, and brought home to God, by his gospel and grace; so some understand v. 7, as a promise, (1.) That God would take away the sins of these nations--their blood and their abominations, their cruelties and their idolatries. God will part between them and these sins which they have rolled under their tongue as a sweet morsel, and are as loth to part with as men are to part with the meat out of their mouths, and which they hold fast between their teeth. Nothing is too hard for the grace of God to do. (2.) That he would accept of a remnant of them for his own: He that remains shall be for our God. God would preserve a remnant even of these nations, that should be the monuments of his mercy and grace and be set apart for him; and the disadvantages of their birth shall be no bar to their acceptance with God, but a Philistine shall be as acceptable to God, upon gospel-terms, as one of Judah, nay, as a governor, or chief one, in Judah, and a man of Ekron shall be as a Jebusite, or a man of Jerusalem, as a proselyted Jebusite, as Araunah the Jebusite, 2 Sam. xxiv. 16. In Christ Jesus there is no distinction of nations, but all are one in him, all alike welcome to him.
IV. In all this God intends mercy for Israel, and it is in kindness to them that God will deal thus with the neighbouring nations, to avenge their quarrel for what is past and to secure them for the future.
1. Thus some understand the seventh verse, as intimating, (1.) That thus God would deliver his people from their bloody adversaries, who hated them, and to whom they were an abomination, when they were just ready to devour them and make a prey of them: I will take away his blood (that is, the blood of Israel) out of the mouth of the Philistines and from between their teeth (Amos iii. 12), when, in their hatred of them and enmity to them, they were greedily devouring them. (2.) That lie would thus give them victory and dominion over them: And he that remains (that is, the remnant of Israel) shall be for our God, shall be taken into his favour, shall own him and be owned by him, and he shall be as a governor in Judah; though the Jews have been long in servitude, they shall recover their ancient dignity, and be victorious, as David and other governors in Judah formerly were; and Ekron (that is, the Philistines) shall be as the Jebusites, and the rest of the devoted nations, who were brought into subjection under them.
2. However, this is plainly the sense of v. 8, that God will take his people under his special protection, and therefore will weaken their neighbours, that it may not be in their power to do them a mischief: I will encamp about my house because of the army. Note, God's house lies in the midst of an enemy's country, and his church is as a lily among thorns; and therefore God's power and goodness are to be observed in the special preservation of it. The camp of the saints, being a little flock in comparison with the numerous armies of the powers of darkness that are set against it round about, would certainly be swallowed up if the angels of God did not encamp about it, as they did about Elisha, to deliver it, Rev. xx. 9; Ps. xxxiv. 7. When the times are unusually perilous, when armies are marching and counter-marching, and all bearing ill-will to Zion, then Providence will as it were double its guards upon the church of God, because of him that passes by and because of him that returns, that whether he return a conqueror or conquered he may do it no harm. And, as none that pass by shall hurt them, so no oppressor shall pass through them any more; they shall have no enemy within themselves to rule them with rigour, and to make their lives bitter to them with sore bondage, as of old in Egypt. This was fulfilled when, for some time after the struggles of the Maccabees, Judea was a free and flourishing state, or perhaps when Alexander the Great, struck with an awe of Jaddus the high priest, favoured the Jews, and took them under his protection, at the same time when he wasted the neighbouring countries. And the reason given for all this is, "For now have I seen with my eyes, now have I carefully distinguished between my people and other people, with whom before they seemed to have their lot in common, and have made it to appear that I know those that are mine," This agrees with Ps. xxxiv. 15, The eyes of the Lord are upon the righteous; now his eyes, which run to and fro through the earth, shall fix upon them, that he may show himself tender of them, and strong on their behalf, 2 Chron. xvi. 9.
Adam Clarke: Commentary on the Bible - 1831
9:1: The burden of the word of the Lord - The oracle contained in the word which Jehovah now speaks.
This is a prophecy against Syria, the Philistines, Tyre, and Sidon, which were to be subdued by Alexander the Great. After this the prophet speaks gloriously concerning the coming of Christ, and redemption by him.
Most learned men are of opinion that this and the succeeding chapters are not the work of Zechariah, but rather of Jeremiah; Hosea, or some one before the captivity. It is certain that Zac 11:12, Zac 11:13, is quoted Mat 27:9, Mat 27:10, as the language of Jeremiah the prophet. The first eight chapters appear by the introductory parts to be the prophecies of Zechariah: they stand in connection with each other, are pertinent to the time when they were delivered, are uniform in style and manner, and constitute a regular whole; but the six last chapters are not expressly assigned to Zechariah, and are unconnected with those that precede: - the three first of them are unsuitable in many parts to the time when Zechariah lived; all of them have a more adorned and poetical turn of composition than the eight first chapters, and they manifestly break the unity of the prophetical book.
I conclude, from internal marks, that these three chapters, (9, 10, 11), were written much earlier than the time of Jeremiah, and before the captivity of the ten tribes. They seem to suit Hosea's age and manner; but whoever wrote them, their Divine authority is established by the two quotations from them, Zac 9:9; Zac 11:12, Zac 11:13. See below.
The twelfth, thirteenth, and fourteenth chapters form a distinct prophecy, and were written after the death of Josiah, Zac 12:11; but whether before or after the captivity, and by what prophet, is uncertain, although I incline to think that the author lived before the destruction of Jerusalem by the Babylonians. See on Zac 13:2-6 (note). They are twice quoted in the New Testament, Zac 12:10; Zac 13:7. - Newcome.
My own opinion is, that these chapters form not only a distinct work, but belong to a different author. If they do not belong to Jeremiah, they form a thirteenth book in the minor prophets, but the inspired writer is unknown.
The land of Hadrach - The valley of Damascus, or a place near to Damascus. Alexander the Great gained possession of Damascus, and took all its treasures; but it was without blood; the city was betrayed to him.
Damascus shall be the rest thereof - The principal part of this calamity shall fall on this city. God's anger rests on those whom he punishes, Eze 5:13; Eze 16:42; Eze 24:13. And his rod, or his arm, rests upon his enemies, Psa 125:3; Isa 30:23. See Newcome.
When the eye of man - Newcome translates thus:
"For the eye of Jehovah is over man,
And over all the tribes of Israel."
This is an easy sense, and is followed by the versions.
Albert Barnes: Notes on the Bible - 1834
9:1: The burden - o of the word of the Lord in (or, upon) the land of Hadrach The foreground of this prophecy is the course of the Victories of Alexander, which circled round the holy land without hurting it, and ended in the overthrow of the Persian empire. The surrender of Damascus followed first, immediately on his great victory at the Issus; then Sidon yielded itself and received its ruler from the conqueror, Tyre he utterly destroyed; Gaza, we know, perished; he passed harmless by Jerusalem. Samaria, on his return from Egypt, he chastised.
It is now certain that there was a city called Hadrach in the neighborhood of Damascus and Hamath, although its exact site is not known. "It was first found upon the geographical tablets among the Assyrian inscriptions." "In the catalogue of Syrian cities, tributary to Nineveh, (of which we have several copies in a more or less perfect state, and varying from each other, both in arrangement and extent) there are three names, which are uniformly grouped together and which we read Manatsuah, Magida (Megiddo) and Du'ar (Dor). As these names are associated with those of Samaria, Damascus, Arpad, Hamath, Carchemish, Hadrach, Zobah, there can be no doubt of the position of the cities" . In the Assyrian Canon, Hadrach is the object of three Assyrian expeditions , 9183 (b. c. 818), 9190 (811) and 9200 (801). The first of these follows upon one against Damascus, 9182 (817). In the wars of Tiglath-pileser II. (the Tiglath-pileser of Holy Scripture,) it has been twice deciphered;
(1) In the war b. c. 738, 737, after the mention of "the cities to Saua the mountain which is in Lebanon were divided, the land of Bahalzephon to Ammana" (Ammon), there follows Hadrach ; and subsequently there are mentioned as joined to the league, "19 districts of Hamath, and the cities which were round them, which are beside the sea of the setting sun."
(2) In his "War in Palestine and Arabia" , "the city of Hadrach to the land of Saua," and six other cities are enumerated, as "the cities beside the upper sea," which, he says, "I possessed, and six of my generals as governors over them I appointed." No other authority nearly approaches these times. The nearest authority is of the second century after our Lord, 116 a. d. : "R. Jose, born of a Damascene mother, said," answering R. Yehudah ben Elai, , "I call heaven and earth to witness upon me, that I am of Damascus, and that there is a place called Hadrach." Cyril of Alexandria says that "the land of Hadrach must be somewhere in the eastern parts, and near to Emath (now Epiphania of Antioch) a little further than Damascus, the metropolis of the Phoenicians and Palestine." A writer of the 10th century says that there was "a very beautiful mosque there, called the Mesjed-el-Khadra, and that the town was named from it." The conjecture that Hadrach might be the name of a king , or an idol , will now probably be abandoned, nor can the idea, (which before seemed the most probable and which was very old), that it was a symbolic name, hold any longer.
For the prophets do use symbolic names ; but then they are names which they themselves frame. Micah again selects several names of towns, now almost unknown and probably unimportant, in order to impress upon his people some meaning connected with them , but then he does himself so connect it. He does not name it (so to say), leaving it to explain itself. The name Hadrach would be a real name, used symbolically, without anything in the context to show that it is a symbol.
The cities, upon which the burden or heavy prophecy tell, possessed no interest for Israel. Damascus was no longer a hostile power; Hamath had ever been peaceable, and was far away; Tyre and Sidon did not now carry on a trade in Jewish captives. But the Jews knew from Daniel, that the empire, to which they were in subjection, would be overthrown by Greece Dan 8:20-21. When that rapid attack should come, it would be a great consolation to them to know, how they themselves would fare. It was a turning point in their history and the history of the then known world. The prophet describes (see below at Zac 9:8) the circuit, which the conqueror would take around the land which God defended; how the thunder-cloud circled round Judaea, broke irresistibly upon cities more powerful than Jerusalem, but was turned aside from the holy city "in going and returning," because God encamped around it.
"The selection of the places and of the whole line of country corresponds very exactly to the march of Alexander after the battle of Issus, when Damascus, which Darius had chosen as the strong depository of his wealth, of Persian women of rank, confidential officers and envoys, , was betrayed, but so opened its gates to his general, Parmenio. Zidon, a city renowned for its antiquity and its founders, surrendered freely; Tyre, here specially marked out, was taken after a 7 months' siege; Gaza too resisted for 5 months, was taken, and, as it was said, 'plucked up.'"
And Damascus shall be the rest thereof - God's judgment fell first upon Damascus. But the word "resting-place" is commonly used of quiet peaceful resting, especially as given by God to Israel; of the ark, the token of the Presence of God, after its manifold removals, and of the glorious dwelling-place of the Christ among people . The prophet seems then purposely to have chosen a word of large meaning, which should at once express (as he had before) Zac 6:8, that the word of God should fall heavily on Damascus and yet be its resting-place. Hence, about the time of our Lord, the Jews interpreted this of the coming of the Messiah, that "Jerusalem should reach to the gates of Damascus. Since Damascus shall be the place of His rest, but the place of His rest is only the house of the sanctuary, as it is said, "This is My rest for ever; here will I dwell." Another added, , "All the prophets and all prophesied but of the years of redemption and the days of the Messiah." Damascus, on the conversion of Paul, became the first resting-place of the word of God, the first-fruits of the Gentiles whom the Apostle of the Gentiles gathered from east to west throughout the world.
When (or For) the eyes of man - As (literally, and that is, especially beyond others) "of all the tribes of Israel, shall be toward the Lord." This also implies a conversion of Gentiles, as well as Jews. For man, as contrasted with Israel, must be the pagan world, mankind . "The eyes of all must needs look in adoration to God, expecting all good from Him, because the Creator of all provided for the well-being of all, as the Apostle says, "Is He the God of the Jews only? Is He not also of the Gentiles? Yea, of the Gentiles also" Rom 3:29. God's time of delivering His people is, when they pray to Him. So Jehoshaphat prayed, "O our God, wilt Thou not judge them? For we have no strength against this great company, which is come against us, and we know not what we shall do; but our eyes are on Thee" Ch2 20:12; and the Psalmist says, "The eyes of all wait toward Thee; and, "toward them that fear Him." Psa 33:18, or in Ezra's Chaldee, "The eye of their God was upon the elders of the Jews" Ezr 5:5., or, "the eyes of the Lord thy God are upon it" (the land), Deu 11:12; but there is no construction like "the Lord hath an eye on (obj.) man" (as 70: Jonathan, Syr.) The passages, "whose eyes are opened upon all the ways of the sons of men, to give etc." Jer 32:19, "his eyes behold the nations," are altogether different. "The eye of" must be construed as "his own eye.") "as the eyes of servants are unto the hand of their masters, add as the eyes of a maiden are unto the hand of her mistress, so our eyes are unto the Lord our God, until He have mercy upon us."
"For in those days," says a Jew, who represents the traditional interpretation, (Rashi), man shall look to his Creator, and his eyes shall look to the Blessed One, as it was said above, we will go with you, and they shall join themselves, they and their cities, to the cities of Israel." And another; (Kimchi), "In those days the eyes of all mankind shall be to the Lord, not to idols or images; therefore the land of Hadrach and Damascus, and the other places near the land of Israel - shall be included among the cities of Judah, and shall be in the faith of Israel."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: Cir, am 3494, bc 510
burden: Isa 13:1; Jer 23:33-38; Mal 1:1
Damascus: Gen 14:15; Isa 17:1-3; Jer 49:23-27; Amo 1:3-5, Amo 3:12
the rest: Zac 5:4; Isa 9:8-21
when: Zac 8:21-23; Ch2 20:12; Psa 25:15; Isa 17:7, Isa 17:8, Isa 45:20-22, Isa 52:10; Psa 145:15; Jer 16:19
Carl Friedrich Keil and Franz Delitzsch
9:1
Judgment upon the Land of Hadrach; and Zion's King of Peace. - Zech 9:1. The true interpretation of this section, and, in fact, of the whole prophecy, depends upon the explanation to be given to the heading contained in this verse. The whole verse reads thus: "Burden of the word of Jehovah over the land of Hadrach, and Damascus is its resting-place; for Jehovah has an eye upon the men, and upon all the tribes of Israel." There is a wide divergence of opinion concerning the land of חדרך. We need not stop to give any elaborate refutation to the opinion that Hadrach is the name of the Messiah (as some Rabbins suppose), or that it is the name of an unknown Syrian king (Ges., Bleek), or of an Assyrian fire-god, Adar or Asar (Movers), or of a deity of Eastern Aramaea (Babylonia), as Hitzig maintained, since there is no trace whatever of the existence of such a king or deity; and even Hitzig himself has relinquished his own conjecture. And the view defended by J. D. Mich. and Rosenmller, that Hadrach is the name of an ancient city, situated not far from Damascus, is destitute of any tenable basis, since Hengstenberg (Christol. iii. p. 372, transl.) has proved that the historical testimonies adduced in support of this rest upon some confusion with the ancient Arabian city of Dra, Adra, the biblical Edrei (Deut 1:4). As the name Hadrach or Chadrach never occurs again, and yet a city which gives its name to a land, and occurs in connection with Damascus, Hamath, Tyre, and Sidon, could not possibly have vanished so completely, that even the earlier Jewish and Christian commentators heard nothing of it, Chadrach can only be a symbolical name formed by the prophet himself (as Jerome maintained, according to a Jewish tradition), from chad, acris, sharp, brave, ready for war (in Arabic, ḥdd, vehemens fuit, durus in ira, pugna), and râkh, soft, tender, in the sense of sharp-soft, or strong-tender, after the analogy of the symbolical names. Dumah for Edom, in Is 21:11; Sheshach for Babylon, in Jer 25:26; Jer 51:41; Ariel for Jerusalem, in Is 29:1-2, Is 29:7. This view can no more be upset by the objection of Koehler, that the interpretation of the name is a disputed point among the commentators, and that it is doubtful why the prophet should have chosen such a symbolical epithet, than by the circumstance that the rabbinical interpretation of the word as a name for the Messiah is evidently false, and has long ago been given up by the Christian commentators. That Hadrach denotes a land or kingdom, is raised above all reach of doubt by the fact that 'erets (the land) is placed before it. But what land? The statement in the following sentence by no means compels us to think of a province of Syria, as Hitzig, Koehler, and others suppose. As the cities and lands which follow are quoted under their ordinary names, it is impossible to imagine any reason for the choice of a symbolical name for another district of Syria bordering upon Damascus and Hamath. The symbolical name rather points to the fact that the land of Hadrach denotes a territory, of which Damascus, Hamath, Tyre, Sidon, and Philistia formed the several parts. And this is favoured by the circumstance that the words, "Burden of the word of Jehovah upon the land of Hadrach," form the heading to the oracle, in which the preposition ב is used as in the expression משּׂא בּערב in Is 21:13, and is to be explained from the phrase נפל דּבר ב in Is 9:7 : The burdensome word falls, descends upon the land of Hadrach. The remark of Koehler in opposition to this, to the effect that these words are not a heading, but form the commencement of the exposition of the word of Jehovah through the prophet, inasmuch as the following clause is appended with ו, is quite groundless. The clause in Is 14:28, "In the year that king Ahaz died was this burden," is also a heading; and the assertion that the ו before דּמּשׂק is not a ו explic., but an actual ו conjunct., rests upon the assumption that the cities and lands mentioned in the course of this prophecy have not already been all embraced by the expression ארץ חדרך - an assumption which has not been sustained by any proofs. On the contrary, the fact that not only is Damascus mentioned as the resting-place of the word of Jehovah, but Hamath and also the capitals of Phoenicia and Philistia are appended, proves the very opposite. This evidently implies that the burden resting upon the land of Hadrach will affect all these cities and lands.
The exposition of the burden announced upon the land of Hadrach commences with ודמּשׂק. This is attached to the heading with Vav, because, so far as the sense is concerned, massâ' is equivalent to "it presses as a burden." The exposition, however, is restricted, so far as Damascus and Hamath are concerned, to the simple remark that the burdensome word upon Hadrach will rest upon it, i.e., will settle permanently upon it. (The suffix in מנחתו refers to משּׂא דבר יי.) It is only with the lands which stood in a closer relation to Judah, viz., Tyre, Sidon, and the provinces of Philistia, that it assumes the form of a specially prophetic description. The contents of the heading are sustained by the thought in the second hemistich: "Jehovah has an eye upon men, and upon all the tribes of Israel." עין אדם with the genit. obj. signifies the rest of mankind, i.e., the heathen world, as in Jer 32:20, where "Israel" and "men" are opposed to one another. The explanatory clause, according to which the burden of Jehovah falls upon the land of Hadrach, and rests upon Damascus, because the eyes of Jehovah looks upon mankind and all the tribes of Israel, i.e., His providence stretches over the heathen world as well as over Israel, is quite sufficient in itself to overthrow the assumption of Hofmann and Koehler, that by the land of Hadrach we are to understand the land of Israel. For if the explanatory clause were understood as signifying that the burden, i.e., the judgment, would not only fall upon Hamath as the representative of the human race outside the limits of Israel, but also upon the land of Hadrach as the land of all the tribes of Israel, this view would be precluded not only by the circumstance that in what follows heathen nations alone are mentioned as the objects of the judgment, whereas salvation and peace are proclaimed to Israel, but also by the fact that no ground whatever can be discovered for the application of so mysterious an epithet to the land of Israel. According to Hofmann (Schriftb. ii. 2, p. 604), ארץ חדרך signifies the whole of the territory of the kingdom of David, which is so called as "the land of Israel, which, though weak in itself, was, through the strength of God, as sharp as a warrior's sword." But if a judgment of destruction, which Hofmann finds in our prophecy, were announced "to all the nations dwelling within the bounds of what was once the Davidic kingdom," the judgment would fall upon Israel in the same way as upon the heathen nations that are named, since the tribes of Israel formed the kernel of the nations who dwelt in what was once the Davidic kingdom, and Israel would therefore show itself as a sharp-soft people. Hence Koehler has modified this view, and supposes that only the heathen dwelling within the limits of the nation of the twelve tribes are threatened with Jehovah's judgment, - namely, all the heathen within the land which Jehovah promised to His people on their taking possession of Canaan (Num 34:1-12). But apart from the unfounded assumption that Hadrach is the name of a district of Syria on the border of Damascus and Hamath, this loophole is closed by the fact that, according to Num 34:1., Hamath and Damascus are not included in the possession promised to Israel. According to Num 34:8, the northern boundary of the land of Israel was to extend to Hamath, i.e., to the territory of the kingdom of Hamath, and Damascus is very far beyond the eastern boundary of the territory assigned to the Israelites (see the exposition of Num 34:1-12). Now, if the land of Hadrach, Damascus, and Hamath were not within the ideal boundaries of Israel, and if Hamath and Hadrach did not belong to the Israelitish kingdom in the time of David, the other lands or cities mentioned in our oracle cannot be threatened with the judgment on account of their lying within the Mosaic boundaries of the land of Israel, or being subject to the Israelites for a time, but can only come into consideration as enemies of Israel whose might was to be threatened and destroyed by the judgment. Consequently the land of Hadrach must denote a land hostile to the covenant nation or the kingdom of God, and can only be a symbolical epithet descriptive of the Medo-Persian empire, which is called sharp-soft or strong-weak on account of its inwardly divided character, as Hengstenberg and Kliefoth assume. Now, however difficult it may be satisfactorily to explain the reason why Zechariah chose this symbolical name for the Medo-Persian monarchy, so much is certain, that the choice of a figurative name was much more suitable in the case of the dominant empire of that time, than in that of any small country on the border of Damascus or Hamath. All the cities and land enumerated after "the land of Hadrach," as losing their glory at the same time, belonged to the Medo-Persian monarchy. Of these the prophet simply refers to Damascus and Hamath in general terms; and it is only in the case of the Phoenician and Philistian cities that he proceeds to a special description of their fall from their lofty eminence, because they stood nearest to the kingdom of Israel, and represented the might of the kingdom of the world, and its hostility to the kingdom of God, partly in the worldly development of their own might, and partly in their hostility to the covenant nation. The description is an individualizing one throughout, exemplifying general facts by particular cities. This is also evident from the announcement of salvation for Zion in Zech 9:8-10, from which we may see that the overthrow of the nations hostile to Israel stands in intimate connection with the establishment of the Messianic kingdom; and it is also confirmed by the second half of our chapter, where the conquest of the imperial power by the people of God is set forth in the victories of Judah and Ephraim over the sons of Javan. That the several peoples and cities mentioned by name are simply introduced as representatives of the imperial power, is evident from the distinction made in this verse between (the rest of) mankind and all the tribes of Israel.
Geneva 1599
9:1 The burden of the word of the LORD in the land of (a) Hadrach, and Damascus [shall be] the (b) rest of it: when the (c) eyes of man, as of all the tribes of Israel, [shall be] toward the LORD.
(a) By which he means Syria.
(b) God's anger will remain upon their chief city, and not spare even as much as that.
(c) When the Jews will convert and repent, then God will destroy their enemies.
John Gill
9:1 The burden of the word of the Lord,.... A prophecy, as in Prov 31:1 which is sometimes of things sorrowful and distressing, as the destruction of people, as in Is 31:1 and sometimes of things joyful, as in Zech 13:1 and here it contains good news to the church of Christ, Zech 9:9, &c.; and is called a "burden", because the word of the Lord is often so to carnal men; see Jer 23:33 the words may be rendered, a "declaration", or "a publication", of "the word of the Lord" (u); it signifies a publishing of it or bringing it forth; and so the Arabic version renders it "a revelation of the word of the Lord"; a carrying of it about: which was made
in the land of Hadrach; this is either the name of a man; of some king, as Aben Ezra observes; and some Jewish writers (w) say the King Messiah, who is "sharp" to the nations of the world, and "tender" to the Israelites: or rather the name of a place, and may design Syria, to which Damascus belonged; see Is 7:8 or some place near it: says R. Jose (x),
"I am of Damascus, and I call heaven and earth to witness that there is a place there, the name of which is Hadrach.''
Hillerus (y) takes it to be the same with Coelesyria, or hollow Syria, a vale which lay between Libanus and Antilibanus, and goes by many names; the same that is called Hoba, Gen 14:15 the plain of Aren, and the house of Eden, Amos 1:5 and here Hadrach; and thinks it had its name from Hadar, a son of Ishmael, Gen 25:15 and observes what is said, Gen 25:18, that the "Ishmaelites dwelt from Havilah", which is to the south of Palestine, "unto Shur", a town situated over against Egypt, "as you go to Assyria"; that is, to the Agra of Ptolemy in Susiana. The Targum renders it
"in the land of the south.''
There was a city in Coelesyria, called Adra by Ptolemy (z); which, as Jerom says (a), was distant from Bostra twenty five miles; since called the city of Bernard de Stampis; where were Christian churches in the fourth and fifth centuries, whose bishops were present at councils held in those times (b); and, according to this prophecy, here the word of the Lord was to be published; and it may have respect to the conversion of the inhabitants of it in future times: though some take it to be not the proper name of a place, but an appellative, and render it, "the land about", or "the land about thee" (c); that is, about Judea; the nations round about it, particularly Syria, Phoenicia, and Palestine.
And Damascus shall be the rest thereof; either of the Lord himself; his glorious Shechinah shall rest there, as Kimchi interprets it; and so the Targum paraphrases it,
"and Damascus shall be converted, that it may be of the house of his Shechinah;''
see Is 11:10 or of the word of the Lord, which should be declared and published there, as it was by the Apostle Paul, who was converted near it, and preached in it, Acts 9:3 or of Hadrach, or the adjacent country: unless it is to be understood of the burden of the Lord resting on it, or of the taking of this city in the times of Alexander the great; which, with the destruction of the cities after mentioned, some make a type or symbol of the abolition of Paganism in the Roman empire; but the former sense seems best.
When the eyes of man, as of all the tribes of Israel, shall be towards the Lord; or, "when the eyes of men shall be to the Lord, and to all the tribes of Israel"; so Kimchi and Ben Melech; that is, as they interpret it, when the eyes of all men shall be to the Lord, and not to their idols; and also to all the tribes of Israel, to go along with them in their ways; as it is said above Zech 8:23, "we will go with you": or they shall look to the Lord, even as the tribes of Israel themselves do; and which is true of sinners when converted, whether Jews or Gentiles; and particularly was true of that great man, the Apostle Paul, who was converted near Damascus, when the eyes of his understanding being enlightened, and he seeing the insufficiency of all other objects, looked to the Lord alone for pardon, righteousness, life, and salvation; even as all true Israelites do, who are after the Spirit, and not after the flesh. Though some understand these words of the eyes of the Lord being upon every man, as well as upon the tribes of Israel; upon wicked men to punish them, as upon his people to protect and defend them: and to this sense the Targum inclines, paraphrasing the words thus,
"for before the Lord are manifest the works of the children of men, and he is well pleased with all the tribes of Israel.''
(u) "prolatio verbi Jehovae", Cocceius. (w) R. Judah in Jarchi, & R. Benaiah in Kimchi in loc. & R. Nehemiah in Shirhashirim Rabba, fol. 24. 1. (x) Shirhashirim ib. Siphre in Yalkut Simeoni in loc. (y) Onomast. sacr. p. 578. (z) Geograph. l. 5. c. 15. (a) De locis Hebr. fol. 97. I. (b) Reland. Palestina Illustrata, l. 3. p. 548. (c) "in terram circumstantem te", Junius & Tremellius, Tarnovius; "super terram quae te circuit", Grotius; "in terra circa te", Cocceius; "ad verbum, in terram circuitus tui", De Dieu.
John Wesley
9:1 Hadrach - This is the name of a city in Celosyria, and here signifies the country also. It was not far from Damascus. The rest thereof - This burden shall lie long as well as heavy on Damascus. Towards the Lord - For as all men's appeals in cases of wrong are to heaven, so they who have been wronged by Syrian injustice, look to heaven for right.
Robert Jamieson, A. R. Fausset and David Brown
9:1 NINTH TO FOURTEENTH CHAPTERS ARE PROPHETICAL. (Zec. 9:1-17)
in . . . Hadrach--rather, concerning or against Hadrach (compare Is 21:13). "Burden" means a prophecy BURDENED with wrath against the guilty. MAURER, not so well, explains it, What is taken up and uttered, the utterance, a solemn declaration.
Hadrach--a part of Syria, near Damascus. As the name is not mentioned in ancient histories, it probably was the less-used name of a region having two names ("Hadrach" and "Bikathaven," Amos 1:5, Margin); hence it passed into oblivion. An ancient Rabbi Jose is, however, stated to have expressly mentioned it. An Arab, Jos. Abassi, in 1768 also declared to MICHAELIS that there was then a town of that name, and that it was capital of the region Hadrach. The name means "enclosed" in Syrian, that is, the west interior part of Syria, enclosed by hills, the CÅ“lo-Syria of STRABO [MAURER]. JEROME considers Hadrach to be the metropolis of CÅ“lo-Syria, as Damascus was of the region about that city. HENGSTENBERG regards Hadrach as a symbolical name of Persia, which Zechariah avoids designating by its proper name so as not to offend the government under which he lived. But the context seems to refer to the Syrian region. GESENIUS thinks that the name is that of a Syrian king, which might more easily pass into oblivion than that of a region. Compare the similar "land of Sihon," Neh 9:22.
Damascus . . . rest thereof--that is, the place on which the "burden" of the Lord's wrath shall rest. It shall permanently settle on it until Syria is utterly prostrate. Fulfilled under Alexander the Great, who overcame Syria [CURTIUS, Books 3 and 4].
eyes of man, as of all . . . Israel . . . toward the Lord--The eyes of men in general, and of all Israel in particular, through consternation at the victorious progress of Alexander, shall be directed to Jehovah. The Jews, when threatened by him because of Jaddua the high priest's refusal to swear fealty to him, prayed earnestly to the Lord, and so were delivered (2Chron 20:12; Ps 23:2). Typical of the effect of God's judgments hereafter on all men, and especially on the Jews in turning them to Him. MAURER, PEMBELLUS and others, less probably translate, "The eyes of the Lord are upon man, as they are upon all Israel," namely, to punish the ungodly and to protect His people. He, who has chastised His people, will not fail to punish men for their sins severely. The "all," I think, implies that whereas men's attention generally (whence "man" is the expression) was directed to Jehovah's judgments, all Israel especially looks to Him.
9:29:2: Եւ յԵմաթ ՚ի սահմանս նորա. Տիւրո՛ս եւ Սիդոն՝ զի արհամարհեցին յոյժ[10855]։ [10855] Յօրինակին. Եւ յԵթամ ՚ի սահմանս նորա։
2 նաեւ Եմաթի երկիրը, որ սահմանակից է նրան, Տիւրոսը եւ Սիդոնը, որոնք խիստ արհամարհեցին իրեն:
2 Եմաթ ալ անոր սահմանակից է, Նաեւ Տիւրոս ու Սիդոն՝ թէեւ շատ իմաստուն են։
Եւ յԵմաթ ի սահմանս նորա, Տիւրոս եւ Սիդոն, զի արհամարհեցին`` յոյժ:

9:2: Եւ յԵմաթ ՚ի սահմանս նորա. Տիւրո՛ս եւ Սիդոն՝ զի արհամարհեցին յոյժ[10855]։
[10855] Յօրինակին. Եւ յԵթամ ՚ի սահմանս նորա։
2 նաեւ Եմաթի երկիրը, որ սահմանակից է նրան, Տիւրոսը եւ Սիդոնը, որոնք խիստ արհամարհեցին իրեն:
2 Եմաթ ալ անոր սահմանակից է, Նաեւ Տիւրոս ու Սիդոն՝ թէեւ շատ իմաստուն են։
zohrab-1805▾ eastern-1994▾ western am▾
9:29:2 и на Емаф, смежный с ним, на Тир и Сидон, ибо он очень умудрился.
9:2 καὶ και and; even Εμαθ εμαθ in τοῖς ο the ὁρίοις οριον frontier αὐτῆς αυτος he; him Τύρος τυρος Tyros; Tiros καὶ και and; even Σιδών σιδων Sidōn; Sithon διότι διοτι because; that ἐφρόνησαν φρονεω feel; sense σφόδρα σφοδρα vehemently; tremendously
9:2 וְ wᵊ וְ and גַם־ ḡam- גַּם even חֲמָ֖ת ḥᵃmˌāṯ חֲמָת Hamath תִּגְבָּל־ tiḡbol- גבל set border בָּ֑הּ bˈāh בְּ in צֹ֣ר ṣˈōr צֹר Tyrus וְ wᵊ וְ and צִידֹ֔ון ṣîḏˈôn צִידֹון Sidon כִּ֥י kˌî כִּי that חָֽכְמָ֖ה ḥˈāḵᵊmˌā חכם be wise מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
9:2. Emath quoque in terminis eius et Tyrus et Sidon adsumpserunt quippe sibi sapientiam valdeEmath also in the borders thereof, and Tyre, and Sidon: for they have taken to themselves to be exceeding wise.
2. and Hamath also which bordereth thereon: Tyre and Zidon, because she is very wise.
9:2. Hamath also is at its limits, and Tyre and Sidon. For, of course, they have assumed themselves to be exceedingly wise.
9:2. And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise.
And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise:

9:2 и на Емаф, смежный с ним, на Тир и Сидон, ибо он очень умудрился.
9:2
καὶ και and; even
Εμαθ εμαθ in
τοῖς ο the
ὁρίοις οριον frontier
αὐτῆς αυτος he; him
Τύρος τυρος Tyros; Tiros
καὶ και and; even
Σιδών σιδων Sidōn; Sithon
διότι διοτι because; that
ἐφρόνησαν φρονεω feel; sense
σφόδρα σφοδρα vehemently; tremendously
9:2
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
חֲמָ֖ת ḥᵃmˌāṯ חֲמָת Hamath
תִּגְבָּל־ tiḡbol- גבל set border
בָּ֑הּ bˈāh בְּ in
צֹ֣ר ṣˈōr צֹר Tyrus
וְ wᵊ וְ and
צִידֹ֔ון ṣîḏˈôn צִידֹון Sidon
כִּ֥י kˌî כִּי that
חָֽכְמָ֖ה ḥˈāḵᵊmˌā חכם be wise
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
9:2. Emath quoque in terminis eius et Tyrus et Sidon adsumpserunt quippe sibi sapientiam valde
Emath also in the borders thereof, and Tyre, and Sidon: for they have taken to themselves to be exceeding wise.
9:2. Hamath also is at its limits, and Tyre and Sidon. For, of course, they have assumed themselves to be exceedingly wise.
9:2. And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Бремя слова Божия падает и на Емаф, большой город Сирийский (на р. Оронте), область которого прилегала к области Дамаска. После главных городов Сирии, Дамаска и Емафа, пророк называет важнейшие города Финикии, Тир и Сидон. Он (Тир) очень умудрился - "тою мирскою мудростью, гордою и слепою, которая отнимает у Бога славу и не знает, в чем состоит истинная сила человека и народов".
Adam Clarke: Commentary on the Bible - 1831
9:2: And Hamath also shall border thereby - Hamath on the river Orontes; and Tyre and Sidon, notwithstanding their political wisdom, address, and cunning, shall have a part in the punishment.
These prophecies are more suitable to the days of Jeremiah than to those of Zechariah; for there is no evidence - although Alexander did take Damascus, but without bloodshed - that it was destroyed from the times of Zechariah to the advent of our Lord. And as Tyre and Sidon were lately destroyed by Nebuchadnezzar, it is not likely that they could soon undergo another devastation.
Albert Barnes: Notes on the Bible - 1834
9:2: And Hamath also shall border thereby - o. Near to it in place and character, it shall share its subdual. After the betrayal of Damascus, Parmenio was set over all Syria. "The Syrians, not as yet tamed by the losses of war, despised the new empire, but, swiftly subdued, they did obediently what they were commanded."
And Zidon - Zidon, although probably older than Tyre , is here spoken of parenthetically, as subordinate. Perhaps, owing to its situation, it was a wealthy , rather than a strong place. Its name is "Fishing-town;" in Joshua, it is called "the great" Jos 11:8; Jos 19:28, perhaps the metropolis; while Tyre is named from its strength Jos 19:29. It infected Israel with its idolatry Jdg 10:6, and is mentioned among the nations who oppressed them and from whom God delivered them on their prayers Jdg 10:12, probably under Jabin. In the time of the Judges, it, not Tyre, was looked to for protection Jdg 18:7, Jdg 18:28. In the times of Ezekiel it had become subordinate, furnishing "rowers" Eze 27:8 to Tyre; but Esarhaddon, about 80 years before, boasts that he had taken it, destroyed its inhabitants, and re-populated it with people from the East, building a new city which he called by his own name . Tyre too had been taken by Nebuchadnezzar . At the restoration from the captivity, Sidon had the first place, Ezr 3:7, which it retained in the time of Xerxes . But Artaxerxes Ochus gained possession of it by treachery, when all Phoenicia Rev_olted from Persia, and, besides those crucified, 40, 000 of its inhabitants perished by their own hands , twenty years before the invasion of Alexander, to whom it submitted willingly .
The prophet having named Tyre and Zidon together, yet continues as to Tyre alone, as being alone of account in the days of which he is speaking, those of Alexander.
Although - Rather, "because she is very wise." Man's own wisdom is his foolishness and destruction, "as the foolishness of God" is his wisdom and salvation. God "taketh the wise in their own craftiness" Job 5:13. "For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe" Co1 1:21. Of the Hagarenes it is said, they "seek wisdom upon earth; none of these know the way of wisdom, or remember her paths" (Baruch 3:23). The wisdom of Tyre was the source of her pride, and so of her destruction also. "Because thy heart is lifted up, and thou hast said, I am a god, I sit in the seat of God, in the midst of the seas; yet thou art a man and not God, though thou hast set thine heart as the heart of God; behold thou art wiser them Daniel, there is no secret that they can hide from thee. Therefore I will bring strangers upon thee - they shall bring thee down to the pit" Eze 28:2, Eze 28:8. So of Edom Obadiah says, "The pride of thy heart hath deceived thee, thou that dwellest in the clefts of the rock. Shall I not destroy the wise men out of Edom, and understanding out of the mount of Esau?" Oba 1:3, Oba 1:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: Hamath: Num 13:21; Kg2 23:33, Kg2 25:21; Jer 49:23; Amo 6:14
Tyrus: isa 23:1-18; Ezek. 26:1-28:26; Joe 3:4-8; Amo 1:9, Amo 1:10
Zidon: Kg1 17:9; Eze 28:21-26; Oba 1:20
it be: Eze 28:3-5, Eze 28:12
Carl Friedrich Keil and Franz Delitzsch
9:2
Zech 9:2. "And Hamath also, which borders thereon; Tyre and Sidon, because it is very wise. Zech 9:3. And Tyre built herself a stronghold, and heaped up silver like dust, and gold like dirt of the streets. Zech 9:4. Behold, the Lord will cause it to be taken, and smite its might in the sea, and she will be consumed by fire." Chămâth is appended to Damascus by vegam (and also). Tigbol-bâh is to be taken as a relative clause; and bâh refers to chămâth, and not to 'erets chadrâkh (the land of Hadrach). "Hamath also," i.e., Ἐπιφάνεια on the Orontes, the present Hamah (see at Gen 10:18), which borders on Damascus, i.e., which has its territory touching the territory of Damascus, sc. will be a resting-place of the burden of Jehovah. The relative clause connects Hamath with Damascus, and separates it from the names which follow. Damascus and Hamath represent Syria. Tyre and Sidon, the two capitals of Phoenicia, are connected again into a pair by the explanatory clause כּי חכמה מאד. For although חכמה is in the singular, it cannot be taken as referring to Sidon only, because Tyre is mentioned again in the very next verse as the subject, and the practical display of its wisdom is described. The singular חכמה cannot be taken distributively in this sense, that being wise applies in just the same manner to both the cities (Koehler); for the cases quoted by Gesenius (146, 4) are of a totally different kind, since there the subject is in the plural, and is construed with a singular verb; but צידון is subordinate to צר, "Tyre with Sidon," Sidon being regarded as an annex of Tyre, answering to the historical relation in which the two cities stood to one another, - namely, that Tyre was indeed originally a colony of Sidon, but that it very soon overshadowed the mother city, and rose to be the capital of all Phoenicia (see the comm. on Isaiah 23), so that even in Isaiah and Ezekiel the prophecies concerning Sidon are attached to those concerning Tyre, and its fate appears interwoven with that of Tyre (cf. Is 23:4, Is 23:12; Ezek 28:21.). Hence we find Tyre only spoken of here in Zech 9:3, Zech 9:4. This city showed its wisdom in the fact that it built itself a fortress, and heaped up silver and gold like dust and dirt of the streets. Zechariah has here in his mind the insular Tyre, which was built about three or four stadia from the mainland, and thirty stadia to the north of Palae-tyrus, and which is called מעוז היּם in Is 23:4, because, although very small in extent, it was surrounded by a wall a hundred and fifty feet high, and was so strong a fortification, that Shalmaneser besieged it for five years without success, and Nebuchadnezzar for thirteen years, and apparently was unable to conquer it (see Delitzsch on Isaiah, at Is 23:18). This fortification is called mâtsōr. Here Tyre had heaped up immense treasures. Chârūts is shining gold (Ps 68:14, etc.). but the wisdom through which Tyre had acquired such might and such riches (cf. Ezek 28:4-5) would be of no help to it. For it was the wisdom of this world (1Cor 1:20), which ascribes to itself the glory due to God, and only nourishes the pride out of which it sprang. The Lord will take the city. Hōrı̄sh does not mean to drive from its possession - namely, the population (Hitzig) - for the next two clauses show that it is not the population of Tyre, but the city itself, which is thought of as the object; nor does it mean to "give as a possession" - namely, their treasures (Calv., Hengst., etc.) - but simply to take possession, to take, to conquer, as in Josh 8:7; Josh 17:12; Num 14:24 (Maurer, Koehler). And will smite in the sea חילהּ, not "her bulwarks:" for חיל, when used of fortifications, neither denotes the city wall nor earthworks, but the moat, including the small outer wall (2Kings 20:15) as distinguished from the true city wall (chōmâh, Is 26:1; Lam 2:8), and this does not apply to the insular Tyre; moreover, חיל cannot be taken here in any other sense than in Ezek 28:4-5, which Zechariah follows. There it denotes the might which Tyre had acquired through its wisdom, not merely warlike or military power (Koehler), but might consisting in its strong situation and artificial fortification, as well as in the wealth of its resources for defence. This will be smitten in the sea, because Tyre itself stood in the sea. And finally, the city will be destroyed by fire.
Geneva 1599
9:2 And Hamath also shall border (d) by it; Tyre, and Zidon, though it be (e) very wise.
(d) That is, by Damascus: meaning, that Harnath or Antiochia would be under the same rod and plague.
(e) He secretly shows the cause of their destruction, because they deceived all others by their craft and subtilty, which they cloaked with this name of wisdom.
John Gill
9:2 And Hamath also shall border thereby,.... By the land of Hadrach, or by Damascus; and that it was near Damascus is clear from Is 10:9 it is called Hamath the great in Amos 6:2 and according to Jerom (d), is the same with Antioch, which he says was so called by some; and the Targum of Jonathan ben Uzziel on Num 13:21, renders Hamath by Antioch: and, if so, here was the Lord's rest likewise; here the Gospel was preached, and many converted, and a church, consisting of Jews and Gentiles, was formed; and here the disciples were first called Christians, Acts 11:26.
Tyrus and Zidon; these were famous cities of Phoenicia; upon the borders of these our Lord himself was, Mt 15:21 of the conversion of the inhabitants of these places the psalmist prophecies, Ps 45:12 here likewise the Lord had his resting place; we read of the disciples here, Acts 21:3,
though it be very wise; particularly Tyre, which was famous for wisdom, Ezek 28:3 which the Lord confounded by the preaching of the Gospel, and by the foolishness of that saved them that believe. Kimchi refers this to the times of the Messiah; his note is, she shall not trust in her wisdom in the time of the Messiah: so Ben Melech.
(d) Comment. in Amos, fol. 44. C. & Quaest. Hebr. in Genesim, fol. 67. B. So Cyril. in Amos, p. 312.
John Wesley
9:2 Hamath - A principal town of Syria. Shall border - Shall be so near the storm, that they shall not quite escape. Very wise - Each of them are subtle, and think by craft to save themselves, but God derides their wisdom.
Robert Jamieson, A. R. Fausset and David Brown
9:2 Hamath--a Syrian kingdom with a capital of the same name, north of Damascus.
shall border thereby--shall be joined to Damascus in treatment, as it is in position; shall share in the burden of wrath of which Damascus is the resting-place. MAURER understands "which"; "Hamath, which borders on Damascus, also shall be the resting-place of Jehovah's wrath" (the latter words being supplied from Zech 9:1). Riblah, the scene of the Jews' sufferings from their foe, was there: it therefore shall suffer (4Kings 23:33; 4Kings 25:6-7, 4Kings 25:20-21).
Tyrus . . . Zidon--lying in the conqueror's way on his march along the Mediterranean to Egypt (compare Isa. 23:1-18). Zidon, the older city, surrendered, and Abdolonymus was made its viceroy.
very wise--in her own eyes. Referring to Tyre: Zech 9:3 shows wherein her wisdom consisted, namely, in building a stronghold, and heaping up gold and silver (Ezek 38:3, Ezek 38:5, Ezek 38:12, Ezek 38:17). On Alexander's expressing his wish to sacrifice in Hercules' temple in New Tyre on the island, she showed her wisdom in sending a golden crown, and replying that the true and ancient temple of Hercules was at Old Tyre on the mainland. With all her wisdom she cannot avert her doom.
9:39:3: Եւ շինեաց Տիւրոս ամուրս իւր. եւ գանձեաց զարծաթ իբրեւ զհող, եւ զոսկի իբրեւ զկաւ ճանապարհաց։
3 Տիւրոսն իր համար ամրոց շինեց, հողի պէս արծաթ գանձեց, ճանապարհի կաւի պէս՝ ոսկի:
3 Տիւրոս իրեն ամրոց շինեց Ու արծաթը՝ հողի պէս, Զուտ ոսկին փողոցներու ցեխի պէս դիզեց։
Եւ շինեաց Տիւրոս ամուրս իւր. եւ գանձեաց զարծաթ իբրեւ զհող, եւ զոսկի իբրեւ զկաւ ճանապարհաց:

9:3: Եւ շինեաց Տիւրոս ամուրս իւր. եւ գանձեաց զարծաթ իբրեւ զհող, եւ զոսկի իբրեւ զկաւ ճանապարհաց։
3 Տիւրոսն իր համար ամրոց շինեց, հողի պէս արծաթ գանձեց, ճանապարհի կաւի պէս՝ ոսկի:
3 Տիւրոս իրեն ամրոց շինեց Ու արծաթը՝ հողի պէս, Զուտ ոսկին փողոցներու ցեխի պէս դիզեց։
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9:39:3 И устроил себе Тир крепость, накопил серебра, как пыли, и золота, как уличной грязи.
9:3 καὶ και and; even ᾠκοδόμησεν οικοδομεω build Τύρος τυρος Tyros; Tiros ὀχυρώματα οχυρωμα stronghold ἑαυτῇ εαυτου of himself; his own καὶ και and; even ἐθησαύρισεν θησαυριζω treasure; store up ἀργύριον αργυριον silver piece; money ὡς ως.1 as; how χοῦν χους.1 dust καὶ και and; even συνήγαγεν συναγω gather χρυσίον χρυσιον gold piece; gold leaf ὡς ως.1 as; how πηλὸν πηλος mud; clay ὁδῶν οδος way; journey
9:3 וַ wa וְ and תִּ֥בֶן ttˌiven בנה build צֹ֛ר ṣˈōr צֹר Tyrus מָצֹ֖ור māṣˌôr מָצֹור siege לָ֑הּ lˈāh לְ to וַ wa וְ and תִּצְבָּר־ ttiṣbor- צבר heap כֶּ֨סֶף֙ kˈesef כֶּסֶף silver כֶּֽ kˈe כְּ as † הַ the עָפָ֔ר ʕāfˈār עָפָר dust וְ wᵊ וְ and חָר֖וּץ ḥārˌûṣ חָרוּץ gold כְּ kᵊ כְּ as טִ֥יט ṭˌîṭ טִיט clay חוּצֹֽות׃ ḥûṣˈôṯ חוּץ outside
9:3. et aedificavit Tyrus munitionem suam et coacervavit argentum quasi humum et aurum ut lutum platearumAnd Tyre hath built herself a strong hold, and heaped together silver as earth, and gold as the mire of the streets.
3. And Tyre did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets.
9:3. And Tyre has built herself a fortress, and she has piled together silver, as if it were soil, and gold, as if it were the mud of the streets.
9:3. And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets.
And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets:

9:3 И устроил себе Тир крепость, накопил серебра, как пыли, и золота, как уличной грязи.
9:3
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
Τύρος τυρος Tyros; Tiros
ὀχυρώματα οχυρωμα stronghold
ἑαυτῇ εαυτου of himself; his own
καὶ και and; even
ἐθησαύρισεν θησαυριζω treasure; store up
ἀργύριον αργυριον silver piece; money
ὡς ως.1 as; how
χοῦν χους.1 dust
καὶ και and; even
συνήγαγεν συναγω gather
χρυσίον χρυσιον gold piece; gold leaf
ὡς ως.1 as; how
πηλὸν πηλος mud; clay
ὁδῶν οδος way; journey
9:3
וַ wa וְ and
תִּ֥בֶן ttˌiven בנה build
צֹ֛ר ṣˈōr צֹר Tyrus
מָצֹ֖ור māṣˌôr מָצֹור siege
לָ֑הּ lˈāh לְ to
וַ wa וְ and
תִּצְבָּר־ ttiṣbor- צבר heap
כֶּ֨סֶף֙ kˈesef כֶּסֶף silver
כֶּֽ kˈe כְּ as
הַ the
עָפָ֔ר ʕāfˈār עָפָר dust
וְ wᵊ וְ and
חָר֖וּץ ḥārˌûṣ חָרוּץ gold
כְּ kᵊ כְּ as
טִ֥יט ṭˌîṭ טִיט clay
חוּצֹֽות׃ ḥûṣˈôṯ חוּץ outside
9:3. et aedificavit Tyrus munitionem suam et coacervavit argentum quasi humum et aurum ut lutum platearum
And Tyre hath built herself a strong hold, and heaped together silver as earth, and gold as the mire of the streets.
9:3. And Tyre has built herself a fortress, and she has piled together silver, as if it were soil, and gold, as if it were the mud of the streets.
9:3. And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4. Упоминается о крепкой и высокой стене, окружавшей Новый Тир, расположенный на острове, и о несметных его богатствах, вследствие чего Тир считал себя в совершенной безопасности и не помышлял о карающей деснице Божией. Ст. 4: угрожает богатому Тиру отнятием богатства и уничтожением твердынь его от пожара.
Adam Clarke: Commentary on the Bible - 1831
9:3: And Tyrus did build herself - The rock on which Tyre was built was strongly fortified; and that she had abundance of riches has been already seen, Eze 28:1, etc.
Albert Barnes: Notes on the Bible - 1834
9:3: And Tyre did build herself a stronghold - She built it for herself, not for God, and trusted to it, not to God, and so its strength brought her the greater fall. The words in Hebrew express yet more. "Tyre" (Zor) literally, "the rock," "built herself mazor, tower," a rock-like fort, as it were, a rock upon exceeding strength, binding her together. . "The walls, 150 feet high and of breadth proportionate, compacted of large stones, embedded in gypsum," seemed to defy an enemy who could only approach her by sea. "In order to make the wall twice as strong they built a second wall ten cubits broad, leaving a space between of five cubits, which they filled with stones and earth." Yet high walls do not fence in only; they also hem in. Mazor is both "a stronghold" and "a siege." Wealth and strength, without God, do but invite and embitter the spoiler and the conqueror."
And she heaped up silver as the dust, and fine gold as the mire of the streets - "Though he heap up silver as the dust," Job says, "The King" Job 27:16, Solomon, "made silver in Jerusalem as stones" Ch2 9:27. Through her manifold commerce she gathered to herself wealth, as abundant as the mire and the dust, and as valueless. "Gold and silver," said a pagan, "are but red and white earth." Its strength was its destruction. Tyre determined to resist Alexander, , "trusting in the strength of the island, and the stores which they had laid up," the strength within and without, of which the prophet speaks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: build: Jos 19:29; Sa2 24:7
heaped: Kg1 10:27; Job 22:24, Job 27:16; Isa 23:8; Eze 27:33, Eze 28:4, Eze 28:5
John Gill
9:3 And Tyrus did build herself a strong hold,.... Tyre was built upon a rock, and was a strong fortress itself, from whence it had its name; and, besides its natural defence, it had a wall one hundred and fifty feet high, and its breadth was answerable to its height (e); but yet, as it could not defend itself against Alexander the great, who took it; so neither against the Gospel of Christ, which found its way into it, and was mighty to pull down strong holds in a spiritual sense:
and heaped up silver as the dust, and fine gold as the mire of the streets; the riches of these cities, especially Tyre, are often made mention of; they were famous for their wealth, being places of great trade and merchandise; see Is 23:2 all which were to be holiness to the Lord, and for the sufficient feeding and durable clothing of them that dwell before him, Is 23:18 his ministers.
(e) Arrian. de Exped. Alex. l. 2. c. 21.
Robert Jamieson, A. R. Fausset and David Brown
9:3 The heathen historian, DIODORUS SICULUS [17.40], confirms this. "Tyre had the greatest confidence owing to her insular position and fortifications, and the abundant stores she had prepared." New Tyre was on an island seven hundred paces from the shore. As Isaiah's and Ezekiel's (Eze. 27:1-36) prophecies were directed against Old Tyre on the mainland and were fulfilled by Nebuchadnezzar, so Zechariah's are against New Tyre, which was made seemingly impregnable by a double wall one hundred fifty feet high, as well as the sea on all sides.
9:49:4: Վասն այնորիկ Տէր ժառանգեսցէ զնա, եւ ամասցէ ՚ի ծով զզօրութիւն նորա. եւ նա հրո՛վ ծախեսցի։
4 Ահա դրա համար էլ Տէրը պիտի գրաւի այն, պիտի խորտակի նրա զօրութիւնը ծովի մէջ, եւ քաղաքը պիտի կործանուի հրով:
4 Տէրը զանիկա պիտի քշէ Եւ անոր ունեցած զօրութիւնը ծովուն մէջ պիտի նետէ Ու անիկա կրակով պիտի սպառի։
Վասն այնորիկ Տէր [94]ժառանգեսցէ զնա, եւ ամասցէ ի ծով զզօրութիւն նորա``. եւ նա հրով ծախեսցի:

9:4: Վասն այնորիկ Տէր ժառանգեսցէ զնա, եւ ամասցէ ՚ի ծով զզօրութիւն նորա. եւ նա հրո՛վ ծախեսցի։
4 Ահա դրա համար էլ Տէրը պիտի գրաւի այն, պիտի խորտակի նրա զօրութիւնը ծովի մէջ, եւ քաղաքը պիտի կործանուի հրով:
4 Տէրը զանիկա պիտի քշէ Եւ անոր ունեցած զօրութիւնը ծովուն մէջ պիտի նետէ Ու անիկա կրակով պիտի սպառի։
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9:49:4 Вот, Господь сделает его бедным и поразит силу его в море, и сам он будет истреблен огнем.
9:4 διὰ δια through; because of τοῦτο ουτος this; he κύριος κυριος lord; master κληρονομήσει κληρονομεω inherit; heir αὐτὴν αυτος he; him καὶ και and; even πατάξει πατασσω pat; impact εἰς εις into; for θάλασσαν θαλασσα sea δύναμιν δυναμις power; ability αὐτῆς αυτος he; him καὶ και and; even αὕτη ουτος this; he ἐν εν in πυρὶ πυρ fire καταναλωθήσεται καταναλισκω consume
9:4 הִנֵּ֤ה hinnˈē הִנֵּה behold אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord יֹֽורִשֶׁ֔נָּה yˈôrišˈennā ירשׁ trample down וְ wᵊ וְ and הִכָּ֥ה hikkˌā נכה strike בַ va בְּ in † הַ the יָּ֖ם yyˌom יָם sea חֵילָ֑הּ ḥêlˈāh חֵיל rampart וְ wᵊ וְ and הִ֖יא hˌî הִיא she בָּ bā בְּ in † הַ the אֵ֥שׁ ʔˌēš אֵשׁ fire תֵּאָכֵֽל׃ tēʔāḵˈēl אכל eat
9:4. ecce Dominus possidebit eam et percutiet in mari fortitudinem eius et haec igni devorabiturBehold the Lord shall possess her, and shall strike her strength in the sea, and she shall be devoured with fire.
4. Behold, the Lord will dispossess her, and he will smite her power in the sea; and she shall be devoured with fire.
9:4. Behold, the Lord will possess her, and he will strike her strength in the sea, and she will be devoured by fire.
9:4. Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire.
Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire:

9:4 Вот, Господь сделает его бедным и поразит силу его в море, и сам он будет истреблен огнем.
9:4
διὰ δια through; because of
τοῦτο ουτος this; he
κύριος κυριος lord; master
κληρονομήσει κληρονομεω inherit; heir
αὐτὴν αυτος he; him
καὶ και and; even
πατάξει πατασσω pat; impact
εἰς εις into; for
θάλασσαν θαλασσα sea
δύναμιν δυναμις power; ability
αὐτῆς αυτος he; him
καὶ και and; even
αὕτη ουτος this; he
ἐν εν in
πυρὶ πυρ fire
καταναλωθήσεται καταναλισκω consume
9:4
הִנֵּ֤ה hinnˈē הִנֵּה behold
אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord
יֹֽורִשֶׁ֔נָּה yˈôrišˈennā ירשׁ trample down
וְ wᵊ וְ and
הִכָּ֥ה hikkˌā נכה strike
בַ va בְּ in
הַ the
יָּ֖ם yyˌom יָם sea
חֵילָ֑הּ ḥêlˈāh חֵיל rampart
וְ wᵊ וְ and
הִ֖יא hˌî הִיא she
בָּ בְּ in
הַ the
אֵ֥שׁ ʔˌēš אֵשׁ fire
תֵּאָכֵֽל׃ tēʔāḵˈēl אכל eat
9:4. ecce Dominus possidebit eam et percutiet in mari fortitudinem eius et haec igni devorabitur
Behold the Lord shall possess her, and shall strike her strength in the sea, and she shall be devoured with fire.
9:4. Behold, the Lord will possess her, and he will strike her strength in the sea, and she will be devoured by fire.
9:4. Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:4: Will smite her power in the sea - See Eze 26:17. Though Alexander did take Tyre, Sidon, Gaza, etc.; yet it seems that the prediction relative to their destruction was fulfilled by Nebuchadnezzar. See Amo 1:6-8; Zep 2:4, Zep 2:7.
Albert Barnes: Notes on the Bible - 1834
9:4: Behold - Such were the preparations of Tyre. Over against them, as it were, the prophet sets before our eyes the counsels of God. Theodoret: "Since they had severed themselves from the providence of God, they were now to experience His power." "The Lord will cast her out" , literally, deprive her of her possessions, give her an heir of what she had amassed, namely: the enemy; "and he will smite her power or wealth" , of which Ezekiel says, "With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures: by the greediness of thy wisdom and by thy traffic thou hast increased thy riches, and thine heart is lifted up because of thy riches" Eze 28:4-5. All wherein she relied, and so too the stronghold itself, God would smite in the sea. The sea was her confidence and boast. She said "I am a God; I sit in the seat of God, in the midst of the seas" Eze 28:2.
The scene of her pride was to be that of her overthrow; the waves, which girt her round, should bury her ruins and wash over her site. Even in the sea the hand of God should find her, and smite her in it, and into it, and so that she should abide in it. "They mocked at the king, as though be thought to pRev_ail against Neptune (the sea)." "Ye despise this land-army, through confidence in the place, that ye dwell in an island," was the message of Alexander, "but soon will I show you that ye dwell on a continent."
Every device had been put in force in its defense: the versatility by which the inhabitants of an island, some 2 12 miles in circumference, held at bay the conqueror of the battle of Issus with unlimited resources, , "engineers from Cyprus and all Phoenicia," and , "a fleet of 180 ships from Cyprus," attests the wisdom in which the prophet says, she would trust. "She had already a profusion of catapults and other machines useful in a siege, and easily prepared manifold others by the makers of war-engines and all sorts of artificers whom she had, and these invented new engines of all sorts; so that the whole circuit of the city was filled with engines." Divers who should loosen the mole; grappling hooks and nets to entangle near-assailants; melted metal or heated sand to penetrate between the joints of their armor; bags of sea-weed to deaden the blows of the battering machines; a fireship navigated so as to destroy the works of the enemy, while its sailors escaped; fiery arrows; wheels set in continual motion, to turn aside the missiles against them, , bear witness to an unwearied inventiveness of defense. The temporary failures might have shaken any mind but Alexander's (who is even said to have hesitated but that he dared not, by abandoning the enterprise, lose the prestige of victory. Yet all ended in the massacre of 6, 000, 7, 000, or 8, 000 of her men, the crucifixion of 2, 000, the sale of the rest, whether 13, 000 or 30, 000, into slavery . None escaped save those whom the Sidonians secreted in the vessels, , with which they had been compelled to serve against her.
And she herself - When her strength is overthrown, "shall be devoured with fire." : "Alexander, having slain all, save those who fled to the temples, ordered the houses to be set on fire."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: the Lord: Pro 10:2, Pro 11:4; Isa 23:1-7; Eze 28:16; Joe 3:8
he will: Eze 26:17, Eze 27:26-36, Eze 28:2, Eze 28:8
shall: Eze 28:18; Amo 1:10
Geneva 1599
9:4 Behold, the LORD will cast her out, and he will smite her (f) power in the sea; and she shall be devoured with fire.
(f) Though those of Tyre think themselves invincible by reason of the sea that surrounds them, yet they will not escape God's judgments.
John Gill
9:4 Behold, the Lord will cast her out,.... Or "inherit her" (f), or "them", as the Septuagint render the words; when, being converted, she would become the Lord's inheritance and possession, and her riches should be devoted to his service:
and he will smite her power in the sea; for Tyre was situated in the sea, at the entry of it, and was strong in it, Ezek 26:17. Kimchi interprets this of her humiliation and subjection in the days of the Messiah; and in a spiritual sense it has been verified in such who have been spoiled of their carnal strength, in which they trusted, and have laid down their weapons, and have submitted to the sceptre of Christ:
and she shall be devoured with fire; with the spirit of judgment, and of burning, which purges and removes the filth of sin; and with the fire of the word, which burns up and consumes its lusts; and with the flames of divine love, which make souls as a whole burnt offering to the Lord. This was literally accomplished in the burning of Tyre by Alexander (g), which injected fear and dread in cities near it, as follow:
(f) , Setp.; "possidebit eam", V. L. Munster, Castalio. So some in Vatablus. (g) Curtius, l. 4. c. 4.
John Wesley
9:4 Cast her out - Of her inheritance, as the word properly means.
Robert Jamieson, A. R. Fausset and David Brown
9:4 (Ezek 26:4, Ezek 26:12; Ezek 27:27).
cast her out--Hebrew, "dispossess her," that is, will cast her inhabitants into exile [GROTIUS]. Alexander, though without a navy, by incredible labor constructed a mole of the ruins of Old Tyre (fulfilling Ezek 26:4-12, &c., by "scraping her dust from her," and "laying her stones, timber, and dust in the midst of the water"), from the shore to the island, and, after a seven months' siege, took the city by storm, slew with the sword about eight thousand, enslaved thirteen thousand, crucified two thousand, and set the city on "fire," as here foretold [CURTIUS, Book 4].
smite her power in the sea--situated though she be in the sea, and so seeming impregnable (compare Ezek 28:2, "I sit in the seat of God, in the midst of the sea"). "Her power" includes not only her fortifications, but her fleet, all of which Alexander sank in the sea before her very walls [CURTIUS, Book 4]. Ezek 26:17 corresponds, "How art thou destroyed which wast strong in the sea!"
9:59:5: Տեսցէ Ասկաղոն՝ եւ երկիցէ՛. եւ Գազա՝ մորմոքեսցի յոյժ. եւ Ակկարոն՝ զի յամօթ եղեւ ՚ի վերայ յանցանաց իւրոց. եւ կորիցէ թագաւոր ՚ի Գազայ, եւ Ակկարոն մի՛ բնակեսցէ[10856]։ [10856] Ոմանք. Եւ Ասկաղոն մի՛ բնակեսցէ։
5 Ասկաղոնը պիտի տեսնի դա եւ սարսափի, Գազան սաստիկ պիտի մորմոքուի, Իսկ Ակկարոնը, իր գործած յանցանքների պատճառով, պիտի տագնապի ամօթահար: Գազայից վերանալու է թագաւորը, Ակկարոնը պիտի լինի անբնակ:
5 Ասկաղոնը պիտի տեսնէ ու պիտի վախնայ, Գազան ալ՝ մեծապէս պիտի տագնապի, Ակկարոնն ալ՝ քանզի իր յոյսը պարապ պիտի ելլէ*Եւ Գազայէն թագաւորը պիտի կորսուի, Ասկաղոնի մէջ բնակող պիտի չըլլայ,
Տեսցէ Ասկաղոն, եւ երկիցէ, եւ Գազա` մորմոքեսցի յոյժ, եւ Ակկարոն` զի յամօթ եղեւ [95]ի վերայ յանցանաց իւրոց``, եւ կորիցէ թագաւոր ի Գազայ, եւ Ասկաղոն մի՛ բնակեսցի:

9:5: Տեսցէ Ասկաղոն՝ եւ երկիցէ՛. եւ Գազա՝ մորմոքեսցի յոյժ. եւ Ակկարոն՝ զի յամօթ եղեւ ՚ի վերայ յանցանաց իւրոց. եւ կորիցէ թագաւոր ՚ի Գազայ, եւ Ակկարոն մի՛ բնակեսցէ[10856]։
[10856] Ոմանք. Եւ Ասկաղոն մի՛ բնակեսցէ։
5 Ասկաղոնը պիտի տեսնի դա եւ սարսափի, Գազան սաստիկ պիտի մորմոքուի, Իսկ Ակկարոնը, իր գործած յանցանքների պատճառով, պիտի տագնապի ամօթահար: Գազայից վերանալու է թագաւորը, Ակկարոնը պիտի լինի անբնակ:
5 Ասկաղոնը պիտի տեսնէ ու պիտի վախնայ, Գազան ալ՝ մեծապէս պիտի տագնապի, Ակկարոնն ալ՝ քանզի իր յոյսը պարապ պիտի ելլէ*Եւ Գազայէն թագաւորը պիտի կորսուի, Ասկաղոնի մէջ բնակող պիտի չըլլայ,
zohrab-1805▾ eastern-1994▾ western am▾
9:59:5 Увидит это Аскалон и ужаснется, и Газа, и вострепещет сильно, и Екрон; ибо посрамится надежда его: не станет царя в Газе, и Аскалон будет необитаем.
9:5 ὄψεται οραω view; see Ἀσκαλὼν ασκαλων and; even φοβηθήσεται φοβεω afraid; fear καὶ και and; even Γάζα γαζα Gaza καὶ και and; even ὀδυνηθήσεται οδυναω in pain; pain σφόδρα σφοδρα vehemently; tremendously καὶ και and; even Ακκαρων ακκαρων since; that ᾐσχύνθη αισχυνω shame; ashamed ἐπὶ επι in; on τῷ ο the παραπτώματι παραπτωμα lapse; setback αὐτῆς αυτος he; him καὶ και and; even ἀπολεῖται απολλυμι destroy; lose βασιλεὺς βασιλευς monarch; king ἐκ εκ from; out of Γάζης γαζα Gaza καὶ και and; even Ἀσκαλὼν ασκαλων not μὴ μη not κατοικηθῇ κατοικεω settle
9:5 תֵּרֶ֨א tērˌe ראה see אַשְׁקְלֹ֜ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon וְ wᵊ וְ and תִירָ֗א ṯîrˈā ירא fear וְ wᵊ וְ and עַזָּה֙ ʕazzˌā עַזָּה Gaza וְ wᵊ וְ and תָחִ֣יל ṯāḥˈîl חיל have labour pain, to cry מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and עֶקְרֹ֖ון ʕeqrˌôn עֶקְרֹון Ekron כִּֽי־ kˈî- כִּי that הֹבִ֣ישׁ hōvˈîš יבשׁ be dry מֶבָּטָ֑הּ mebbāṭˈāh מַבָּט hope וְ wᵊ וְ and אָ֤בַד ʔˈāvaḏ אבד perish מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king מֵֽ mˈē מִן from עַזָּ֔ה ʕazzˈā עַזָּה Gaza וְ wᵊ וְ and אַשְׁקְלֹ֖ון ʔašqᵊlˌôn אַשְׁקְלֹון Ashkelon לֹ֥א lˌō לֹא not תֵשֵֽׁב׃ ṯēšˈēv ישׁב sit
9:5. videbit Ascalon et timebit et Gaza et dolebit nimis et Accaron quoniam confusa est spes eius et peribit rex de Gaza et Ascalon non habitabiturAscalon shall see, and shall fear, and Gaza, and shall be very sorrowful: and Accaron, because her hope is confounded: and the king shall perish from Gaza, and Ascalon shall not be inhabited.
5. Ashkelon shall see it, and fear; Gaza also, and shall be sore pained; and Ekron, for her expectation shall be ashamed: and the king shall perish from Gaza, and Ashkelon shall not be inhabited.
9:5. Ashkelon will see and be afraid. Both Gaza and he will be very sorrowful, as well as Ekron, because her hope has been confounded. And the king will pass away from Gaza, and Ashkelon will not be inhabited.
9:5. Ashkelon shall see [it], and fear; Gaza also [shall see it], and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited.
Ashkelon shall see [it], and fear; Gaza also [shall see it], and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited:

9:5 Увидит это Аскалон и ужаснется, и Газа, и вострепещет сильно, и Екрон; ибо посрамится надежда его: не станет царя в Газе, и Аскалон будет необитаем.
9:5
ὄψεται οραω view; see
Ἀσκαλὼν ασκαλων and; even
φοβηθήσεται φοβεω afraid; fear
καὶ και and; even
Γάζα γαζα Gaza
καὶ και and; even
ὀδυνηθήσεται οδυναω in pain; pain
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
Ακκαρων ακκαρων since; that
ᾐσχύνθη αισχυνω shame; ashamed
ἐπὶ επι in; on
τῷ ο the
παραπτώματι παραπτωμα lapse; setback
αὐτῆς αυτος he; him
καὶ και and; even
ἀπολεῖται απολλυμι destroy; lose
βασιλεὺς βασιλευς monarch; king
ἐκ εκ from; out of
Γάζης γαζα Gaza
καὶ και and; even
Ἀσκαλὼν ασκαλων not
μὴ μη not
κατοικηθῇ κατοικεω settle
9:5
תֵּרֶ֨א tērˌe ראה see
אַשְׁקְלֹ֜ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon
וְ wᵊ וְ and
תִירָ֗א ṯîrˈā ירא fear
וְ wᵊ וְ and
עַזָּה֙ ʕazzˌā עַזָּה Gaza
וְ wᵊ וְ and
תָחִ֣יל ṯāḥˈîl חיל have labour pain, to cry
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וְ wᵊ וְ and
עֶקְרֹ֖ון ʕeqrˌôn עֶקְרֹון Ekron
כִּֽי־ kˈî- כִּי that
הֹבִ֣ישׁ hōvˈîš יבשׁ be dry
מֶבָּטָ֑הּ mebbāṭˈāh מַבָּט hope
וְ wᵊ וְ and
אָ֤בַד ʔˈāvaḏ אבד perish
מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king
מֵֽ mˈē מִן from
עַזָּ֔ה ʕazzˈā עַזָּה Gaza
וְ wᵊ וְ and
אַשְׁקְלֹ֖ון ʔašqᵊlˌôn אַשְׁקְלֹון Ashkelon
לֹ֥א lˌō לֹא not
תֵשֵֽׁב׃ ṯēšˈēv ישׁב sit
9:5. videbit Ascalon et timebit et Gaza et dolebit nimis et Accaron quoniam confusa est spes eius et peribit rex de Gaza et Ascalon non habitabitur
Ascalon shall see, and shall fear, and Gaza, and shall be very sorrowful: and Accaron, because her hope is confounded: and the king shall perish from Gaza, and Ascalon shall not be inhabited.
9:5. Ashkelon will see and be afraid. Both Gaza and he will be very sorrowful, as well as Ekron, because her hope has been confounded. And the king will pass away from Gaza, and Ashkelon will not be inhabited.
9:5. Ashkelon shall see [it], and fear; Gaza also [shall see it], and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. Далее перечислены несколько Филистимских городов, которым, каждому в отдельности, угрожают, различные бедствия, по существу относящиеся и ко всем в совокупности; причем каждая частная черта делает яснее указание на окончательный разгром упоминаемых пророком городов.
Adam Clarke: Commentary on the Bible - 1831
9:5: Ashkelon shall see it, and fear - All these prophecies seem to have been fulfilled before the days of Zechariah; another evidence that these last chapters were not written by him.
Her expectation shalt be ashamed - The expectation of being succoured by Tyre.
Albert Barnes: Notes on the Bible - 1834
9:5: Ashkelon shall see and fear - The words express that to see and fear shall be as one. The mightiest and wealthiest, Tyre, having fallen, the neighbor cities of Philistia who had hoped that her might should be their stay, shall stand in fear and shame. Tyre, being a merchant-city, the mother-city of the cities of the African coast and in Spain, its desolation caused the more terror Isa 23:5-11.
And the - (a) king shall perish from Gaza - that is it shall have no more kings. It had been the policy of the world-empires to have tributary kings in the petty kingdoms which they conquered, thus providing lot their continued tranquil submission to themselves . The internal government remained as before: the people felt no difference, except as to the payment of the tribute. The policy is expressed by the title "king of kings," which they successively bore. Sennacherib speaks of the kings of Ascalon, Ekron and Gaza .
A contemperary of Alexander mentions, that the king of Gaza was brought alive to Alexander on its capture. Alexander's policy was essentially different from that of the world-monarchs before him. They desired only to hold an empire as wide as possible, leaving the native kings, if they could; and only, if these were intractable, placing their own lieutenants. Alexander's policy was to blend East and West into one. . These petty sovereignties, so many insulated centers of mutual repulsion, were essentially at variance with this plan, and so this remnant of sovereignty of 1, 500 years was taken away by him, when, after a siege in which he himself was twice wounded, he took it. Alexander wholly depopulated it, and repeopled the city with strangers.
And Ashkelon shall not be inhabited - Ashkelon yielded at once to Jonathan, when he "camped against it" (1 Macc. 10:86), after he had taken and "burned Ashdod and the cities round about it." In another expedition of Jonathan its inhabitants "met him honorably," while "they of Gaza shut him out" at first (1 Macc. 11:60, 61). "Simon - passed through the country unto Ascalon, and the holds there adjoining," without resistance, whereas "he turned aside to Joppe, and won it" (1 Macc. 12:33). He placed Jews in Gaza, but of Ascalon nothing is said. The ruins of a Christian city, built on its site, "khirbet-Ascalon," have been lately discovered in the hills near Tell Zakariyeh, , and so, a little south of Timnath, a Philistine city in the days of Samson, whence Samson went to it, to gain the 30 changes of raiment Jdg 14:19. Commentators have assigned reasons, why Samson might have gone so far as the maritime Ascalon, whereas, in fact, he went to a city close by.
That city, in 536 a. d., had its Bishop . : "The site shows the remains of an early Christian Church or convent:" as a great lintel of stone , resembling somewhat the Maltese Cross, lies on the ground." It was probably destroyed by the inundation of Muslim conquest. In 1163 a. d. it was a ruin. The distance of the ruins from the Ascalon Maiumas corresponds to that assigned by Benjamin of Tudela, being twice the distance of that city from Ashdod ; but since he was at Beth Jibrin, he must have been not far from the spot where it has been recently discovered . The Ashkelon, which was Herod's birth-place and which he beautified, must have been the well-known city by the sea; since the distance from Jerusalem assigned by Josephus is too great for the old Ashkelon, and he speaks of it as on the sea .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: Ashkelon: Isa 14:29-31; Jer 47:1, Jer 47:4-7; Eze 25:15-17; Zep 2:4-7; Act 8:26
and be: Jer 51:8, Jer 51:9; Eze 26:15-21; Rev 18:9-17
for: Isa 20:5, Isa 20:6; Rom 5:5; Phi 1:20
Carl Friedrich Keil and Franz Delitzsch
9:5
Zech 9:5. "Ashkelon shall see it, and fear; Gaza, and tremble greatly; and Ekron, for her hope has been put to shame; and the king will perish out of Gaza, and Ashkelon will not dwell. Zech 9:6. The bastard will dwell in Ashdod; and I shall destroy the pride of the Philistines. Zech 9:7. And I shall take away his blood out of his mouth, and his abominations from between his teeth; and he will also remain to our God, and will be as a tribe-prince in Judah, and Ekron like the Jebusite." From the Phoenicians the threat turns against the Philistines. The fall of the mighty Tyre shall fill the Philistian cities with fear and trembling, because all hope of deliverance from the threatening destruction is thereby taken away (cf. Is 23:5). תּרא is jussive. The effect, which the fall of Tyre will produce upon the Philistian cities, is thus set forth as intended by God. The description is an individualizing one in this instance also. The several features in this effect are so distributed among the different cities, that what is said of each applies to all. They will not only tremble with fear, but will also lose their kingship, and be laid waste. Only four of the Philistian capitals are mentioned, Gath being passed over, as in Amos 1:6, Amos 1:8; Zeph 2:4, and Jer 25:20; and they occur in the same order as in Jeremiah, whose prophecy Zechariah had before his mind. To ועזּה we must supply תּרא from the parallel clause; and to עקרון not only תּרא, but also ותירא. The reason for the fear is first mentioned in connection with Ekron, - namely, the fact that the hope is put to shame. הובישׁ is the hiphil of בּושׁ (Ewald, 122, e), in the ordinary sense of this hiphil, to be put to shame. מבּט with seghol stands for מבּט (Ewald, 88, d, and 160, d), the object of hope or confidence. Gaza loses its king. Melekh without the article is the king as such, not the particular king reigning at the time of the judgment; and the meaning is, "Gaza will henceforth have no king," i.e., will utterly perish, answering to the assertion concerning Ashkelon: לא תשׁב, she will not dwell, i.e., will not come to dwell, a poetical expression for be inhabited (see at Joel 3:20). The reference to a king of Gaza does not point to times before the captivity. The Babylonian and Persian emperors were accustomed to leave to the subjugated nations their princes or kings, if they would only submit as vassals to their superior control. They therefore bore the title of "kings of kings" (Ezek 26:7; cf. Herod. iii. 15; Stark, Gaza, pp. 229, 230; and Koehler, ad h. l.). In Ashdod will mamzēr dwell. This word, the etymology of which is obscure (see at Deut 23:3, the only other passage in which it occurs), denotes in any case one whose birth has some blemish connected with it; so that he is not an equal by birth with the citizens of a city or the inhabitants of a land. Hengstenberg therefore renders it freely, though not inappropriately, by Gesindel (rabble). The dwelling of the bastard in Ashdod is not at variance with the fact that Ashkelon "does not dwell," notwithstanding the individualizing character of the description, according to which what is affirmed of one city also applies to the other. For the latter simply states that the city will lose its native citizens, and thus forfeit the character of a city. The dwelling of bastards or rabble in Ashdod expresses the deep degradation of Philistia, which is announced in literal terms in the second hemistich. The pride of the Philistines shall be rooted out, i.e., everything shall be taken from them on which as Philistines they based their pride, viz., their power, their fortified cities, and their nationality. "These words embrace the entire contents of the prophecy against the Philistines, affirming of the whole people what had previously been affirmed of the several cities" (Hengstenberg).
A new and important feature is added to this in Zech 9:7. Their religious peculiarity - namely, their idolatry - shall also be taken from them, and their incorporation into the nation of God brought about through this judgment. The description in Zech 9:7 is founded upon a personification of the Philistian nation. the suffixes of the third pers. sing. and the pronoun הוּא in Zech 9:7 do not refer to the mamzēr (Hitzig), but to pelishtı̄m (the Philistines), the nation being comprehended in the unity of a single person. This person appears as an idolater, who, when keeping a sacrificial feast, has the blood and flesh of the sacrificial animals in his mouth and between his teeth. Dâmı̄m is not human blood, but the blood of sacrifices; and shiqqutsı̄m, abominations, are not the idols, but the idolatrous sacrifices, and indeed their flesh. Taking away the food of the idolatrous sacrifices out of their mouth denotes not merely the interruption of the idolatrous sacrificial meals, but the abolition of idolatry generally. He also (the nation of the Philistines regarded as a person) will be left to our God. The gam refers not to the Phoenicians and Syrians mentioned before, of whose being left nothing was said in Zech 9:1-4, but to the idea of "Israel" implied in לאלהינוּ, our God. Just as in the case of Israel a "remnant" of true confessors of Jehovah is left when the judgment falls upon it, so also will a remnant of the Philistines be left for the God of Israel. The attitude of this remnant towards the people of God is shown in the clauses which follow. He will be like an 'alluph in Judah. This word, which is applied in the earlier books only to the tribe-princes of the Edomites and Horites (Gen 36:15-16; Ex 15:15; 1Chron 1:51.), is transferred by Zechariah to the tribe-princes of Judah. It signifies literally not a phylarch, the head of an entire tribe (matteh, φυλή), but a chiliarch, the head of an 'eleph, one of the families into which the tribes were divided. The meaning "friend," which Kliefoth prefers (cf. Mic 7:5), is unsuitable here; and the objection, that "all the individuals embraced in the collective הוּא cannot receive the position of tribe-princes in Judah" (Kliefoth), does not apply, because הוּא is not an ordinary collective, but the remnant of the Philistines personified as a man. Such a remnant might very well assume the position of a chiliarch of Judah. This statement is completed by the addition "and Ekron," i.e., the Ekronite "will be like the Jebusite." The Ekronite is mentioned fore the purpose of individualizing in the place of all the Philistines. "Jebusite" is not an epithet applied to the inhabitants of Jerusalem, but stands for the former inhabitants of the citadel of Zion, who adopted the religion of Israel after the conquest of this citadel by David, and were incorporated into the nation of the Lord. This is evident from the example of the Jebusite Araunah, who lived in the midst of the covenant nation, according to 2Kings 24:16., 1Chron 21:15., as a distinguished man of property, and not only sold his threshing-floor to king David as a site for the future temple, but also offered to present the oxen with which he had been ploughing, as well as the plough itself, for a burnt-offering. On the other hand, Koehler infers, from the conventional mode of expression employed by the subject when speaking to his king, "thy God," and the corresponding words of David, "my God" instead of our God, that Araunah stood in the attitude of a foreigner towards the God of Israel; but he is wrong in doing so. And there is quite as little ground for the further inference drawn by this scholar from the fact that the servants of Solomon and the Nethinim are reckoned together in Ezra 2:58 and Neh 7:60, in connection with the statement that Solomon had levied bond-slaves for his buildings from the remnants of the Canaanitish population (3Kings 9:20), viz., that the Jebusites reappeared in the Nethinim of the later historical books, and that the Nethinim "given by David and the princes" were chiefly Jebusites, according to which "Ekron's being like a Jebusite is equivalent to Ekron's not only meeting with reception into the national fellowship of Israel through circumcision, but being appointed, like the Jebusites, to service in the sanctuary of Jehovah." On the contrary, the thought is simply this: The Ekronites will be melted up with the people of God, like the Jebusites with the Judaeans. Kliefoth also observes quite correctly, that "there is no doubt that what is specially affirmed of the Philistians is also intended to apply to the land of Chadrach, to Damascus, etc., as indeed an absolute generalization follows expressly in Zech 9:10.... Just as in what precedes, the catastrophe intended for all these lands and nations is specially described in the case of Tyre alone; so here conversion is specially predicted of the Philistines alone."
If we inquire now into the historical allusion or fulfilment of this prophecy, it seems most natural to think of the divine judgment, which fell upon Syria, Phoenicia, and Philistia through the march of Alexander the Great from Asia Minor to Egypt. After the battle at Issus in Cilicia, Alexander sent one division of his army under Parmenio to Damascus, to conquer this capital of Coele-Syria. On this expedition Hamath must also have been touched and taken. Alexander himself marched from Cilicia direct to Phoenicia, where Sidon and the other Phoenician cities voluntarily surrendered to him; and only Tyre offered so serious a resistance in its confidence in its own security, that it was not till after a seven months' siege and very great exertions that he succeeded in taking this fortified city by storm. On his further march the fortified city of Gaza also offered a prolonged resistance, but it too was eventually taken by storm (cf. Arrian, ii. 15ff.; Curtius, iv. 12, 13, and 2-4; and Stark, Gaza, p. 237ff.). On the basis of these facts, Hengstenberg observes (Christol. iii. p. 369), as others have done before him, that "there can be no doubt that in Zech 9:1-8 we have before us a description of the expedition of Alexander as clear as it was possible for one to be given, making allowance for the difference between prophecy and history." But Koehler has already replied to this, that the prophecy in Zech 9:7 was not fulfilled by the deeds of Alexander, since neither the remnant of the Phoenicians nor the other heathen dwelling in the midst of Israel were converted to Jehovah through the calamities connected with Alexander's expedition; and on this ground he merely regards the conquests of Alexander as the commencement of the fulfilment, which was then continued throughout the calamities caused by the wars of succession, the conflicts between the Egyptians, Syrians, and Romans, until it was completed by the fact that the heathen tribes within the boundaries of Israel gradually disappeared as separate tribes, and their remnants were received into the community of those who confessed Israel's God and His anointed. But we must go a step further, and say that the fulfilment has not yet reached its end, but is still going on, and will until the kingdom of Christ shall attain that complete victory over the heathen world which is foretold in Zech 9:8.
John Gill
9:5 Ashkelon shall see it, and fear,.... That is, as Kimchi explains it, when Ashkelon shall see that Tyre humbles herself and submits, she shall humble herself and submit also: and the sense may be, that the inhabitants of Ashkelon, seeing that Tyre, with all her wisdom and strong reasoning, could not stand before the power of the Gospel, but submitted and embraced the Christian religion, were induced, through the efficacy of divine grace, to do the same; and certain it is that this place became Christian; we read (h) of a bishop of Ashkelon, in the synod of Nice, and of other bishops of this place in later councils: it belonged to Palestine, and was one of the five lordships of the Philistines, Josh 13:3.
Gaza also shall see it, and be very sorrowful; this was a city of Palestine, near to Ashkelon; they are mentioned together, Judg 1:18 the Gentile inhabitants of this place, when they saw the progress the Gospel made in Tyre, Zidon, and Ashkelon, were grieved at it, but many among them submitted to it: very likely Philip the evangelist first preached the Gospel here; see Acts 8:26 there was a Christian bishop of this place in the Nicene council, and others in after ones (i).
And Ekron; for her expectation shall be ashamed; this was also one of the five lordships of the Philistines, Josh 13:3 which, being near to Tyre, had its dependence on that, expecting it could never be taken; but when they saw that it was taken by Alexander, it was ashamed of its vain expectation, hope, and confidence: and so the inhabitants of this place, when the Gospel came to it, were "ashamed of the house of their confidence", as the Targum paraphrases the words; the confidence they had in their idols, and in the works of their own hands; and were also "ashamed because of their iniquities", as the Arabic version renders them; being convinced of them, and humbled for them, and betaking themselves to Christ for salvation from them. It is probable, that Philip preached the Gospel here, seeing it was not far from Azotus or Ashdod, next mentioned, where Philip is heard of after the baptism of the eunuch: and if Ekron is the same with Caesarea, that was called Strato's tower, as say the Jews (k); and which also Jerom (l) observes, some say are the same it is certain that Philip was there, Acts 8:40 there were several Christian bishops of this place in later times (m).
And the king shall perish from Gaza; some understand this of Batis, who was governor of Gaza, when it was taken by Alexander; who was fastened to a chariot, and dragged about the city, as Curtius (n) relates; but this man was not a king, but governor of the city under one: I rather think the idol Marnes, which signifies "the lord of man", and was worshipped in this place, is here meant; which when it became Christian was destroyed, and a Christian church built in the room of it, as is reported by Jerom (o).
And Ashkelon shall not be inhabited; by Heathens, but by Christians.
(h) Reland. Palestina Illustrata, l. 3. p. 594. (i) Ib. p. 795. (k) T. Bab. Megilla, fol. 6. 1. (l) De locis Hebraicis, fol. 88. D. (m) Reland. ib. p. 676, &c. (n) Hist. l. 4. c. 6. (o) Comment in Isa. xvii. tom. 5. fol. 39. H. Epist. ad Laetam, tom. 1. fol. 19. E.
John Wesley
9:5 Her expectation - Her hope that Tyre would break Alexander's power, or hold out against it. Ashamed - Turned into shame and confusion. The king - The government shall be overthrown. Shall not be inhabited - For many years.
Robert Jamieson, A. R. Fausset and David Brown
9:5 Ashkelon, &c.--Gath alone is omitted, perhaps as being somewhat inland, and so out of the route of the advancing conqueror.
Ekron . . . expectation . . . ashamed--Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand Alexander, and so check his progress southward through Philistia to Egypt. This hope being confounded ("put to shame"), Ekron shall "fear."
king shall perish from Gaza--Its government shall be overthrown. In literal fulfilment of this prophecy, after a two month's siege, Gaza was taken by Alexander, ten thousand of its inhabitants slain, and the rest sold as slaves. Betis the satrap, or petty "king," was bound to a chariot by thongs thrust through the soles of his feet, and dragged round the city.
9:69:6: Եւ բնակեսցեն այլազգիք յԱզովտոս. եւ քակեցից զհպարտութիւն այլազգեաց.
6 «Ազոտոսում պիտի բնակուեն այլազգիներ, եւ ես պիտի ոչնչացնեմ նրանց գոռոզութիւնը:
6 Իսկ Ազովտոսի մէջ օտարազգի* պիտի բնակի։Փղշտացիներու հպարտութիւնը պիտի ջնջեմ.
Եւ բնակեսցեն [96]այլազգիք յԱզովտոս, եւ քակեցից զհպարտութիւն այլազգեաց:

9:6: Եւ բնակեսցեն այլազգիք յԱզովտոս. եւ քակեցից զհպարտութիւն այլազգեաց.
6 «Ազոտոսում պիտի բնակուեն այլազգիներ, եւ ես պիտի ոչնչացնեմ նրանց գոռոզութիւնը:
6 Իսկ Ազովտոսի մէջ օտարազգի* պիտի բնակի։Փղշտացիներու հպարտութիւնը պիտի ջնջեմ.
zohrab-1805▾ eastern-1994▾ western am▾
9:69:6 Чужое племя будет жить в Азоте, и Я уничтожу высокомерие Филистимлян.
9:6 καὶ και and; even κατοικήσουσιν κατοικεω settle ἀλλογενεῖς αλλογενης of another family ἐν εν in Ἀζώτῳ αζωτος Azōtos; Azotos καὶ και and; even καθελῶ καθαιρεω take down; demolish ὕβριν υβρις insolence; insult ἀλλοφύλων αλλοφυλος foreigner
9:6 וְ wᵊ וְ and יָשַׁ֥ב yāšˌav ישׁב sit מַמְזֵ֖ר mamzˌēr מַמְזֵר bastard בְּ bᵊ בְּ in אַשְׁדֹּ֑וד ʔašdˈôḏ אַשְׁדֹּוד Ashdod וְ wᵊ וְ and הִכְרַתִּ֖י hiḵrattˌî כרת cut גְּאֹ֥ון gᵊʔˌôn גָּאֹון height פְּלִשְׁתִּֽים׃ pᵊlištˈîm פְּלִשְׁתִּי Philistine
9:6. et sedebit separator in Azoto et disperdam superbiam PhilisthinorumAnd the divider shall sit in Azotus, and I will destroy the pride of the Philistines.
6. And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.
9:6. And the divider will sit in Ashdod, and I will scatter the arrogance of the Philistines.
9:6. And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.
And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines:

9:6 Чужое племя будет жить в Азоте, и Я уничтожу высокомерие Филистимлян.
9:6
καὶ και and; even
κατοικήσουσιν κατοικεω settle
ἀλλογενεῖς αλλογενης of another family
ἐν εν in
Ἀζώτῳ αζωτος Azōtos; Azotos
καὶ και and; even
καθελῶ καθαιρεω take down; demolish
ὕβριν υβρις insolence; insult
ἀλλοφύλων αλλοφυλος foreigner
9:6
וְ wᵊ וְ and
יָשַׁ֥ב yāšˌav ישׁב sit
מַמְזֵ֖ר mamzˌēr מַמְזֵר bastard
בְּ bᵊ בְּ in
אַשְׁדֹּ֑וד ʔašdˈôḏ אַשְׁדֹּוד Ashdod
וְ wᵊ וְ and
הִכְרַתִּ֖י hiḵrattˌî כרת cut
גְּאֹ֥ון gᵊʔˌôn גָּאֹון height
פְּלִשְׁתִּֽים׃ pᵊlištˈîm פְּלִשְׁתִּי Philistine
9:6. et sedebit separator in Azoto et disperdam superbiam Philisthinorum
And the divider shall sit in Azotus, and I will destroy the pride of the Philistines.
9:6. And the divider will sit in Ashdod, and I will scatter the arrogance of the Philistines.
9:6. And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:6: A bastard shall dwell in Ashdod - This character would suit Alexander very well, who most certainly was a bastard; for his mother Olympia said that Jupiter Ammon entered her apartment in the shape of a dragon, and begat Alexander! Could her husband Philip believe this? The word signifies a stranger.
Albert Barnes: Notes on the Bible - 1834
9:6: And a bastard shall dwell at Ashdod - o The "mamzer" was one born unlawfully, whether out of marriage, or in forbidden marriage, or in adultery . Here it is, probably, like our "spurious brood" ; whether it was so itself or in the eyes of the Ashdodites; whence he adds.
I will cut off the pride of the Philistines - Pride would survive the ruin of their country, the capture of their cities, the less of independence. It would not survive the loss of their nationality; for they themselves would not be the same people, who were proud of their long descent and their victories over Israel. The breaking down of nationalities, which was the policy of Alexander, was an instrument in God's hands in cutting off their pride.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: Ecc 2:18-21, Ecc 6:2; Amo 1:8; Isa 2:12-17, Isa 23:9, Isa 28:1; Dan 4:37; Zep 2:10; Pe1 5:5
Geneva 1599
9:6 And a (g) bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.
(g) Meaning, that all would be destroyed, save a very few, that would remain as strangers.
John Gill
9:6 And a bastard shall dwell in Ashdod,.... Some (p) take "mamzer", the word for "bastard", to be the name of a people that should dwell in Ashdod; this is the same place with Azotus, Acts 8:40 and was also one of the five lordships of the Philistines, Josh 13:3 some, by the "bastard" here, understand Alexander the great, who gave out that he was not the son of Philip, but of Jupiter Ammon: others think Jonathan the Maccabee is intended, who took this place and burnt it with fire, and the temple of Dagon in it,
"83 The horsemen also, being scattered in the field, fled to Azotus, and went into Bethdagon, their idol's temple, for safety. 84 But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.'' (1 Maccabees 10)
and though he was not a bastard, yet was a stranger to the Philistines; in which sense the Jewish commentators, Jarchi and Kimchi, interpret the word, and understand it of the Israelites who should dwell in this place; even those, as Aben Ezra says, who were abject, mean, and despised among the Israelites; which would be a great mortification to the proud Philistines, as is suggested in the next clause: and to this sense the Targum paraphrases the words,
"and the house of Israel shall dwell in Ashdod, who shall be in it as strangers:''
but it is best to understand this of Israelites indeed, of true Christians, who are accounted spurious, not the children of God, but aliens and strangers, the filth of the world, and the offscouring of all things; who should dwell here when the Gospel was preached in it, as doubtless it was by Philip, Acts 8:40 and so the Septuagint, Syriac, and Arabic versions render the words, "and strangers shall dwell in Ashdod"; men of another religion, and despised and not owned even by their relations, as if they were bastards.
And I will cut off the pride of the Philistines; by Alexander, and by the Jews in the times of the Maccabees, bringing them into subjection, which their haughty spirits could not well bear; or through the abolition of their old Heathenish religion, in which they prided themselves. It may be observed, that all along the conversion of these various people to Christianity is expressed in terms which seem to signify the destruction of them; and that partly because, in the literal sense, reference is had to the conquest of them by Alexander, by which means the Greek language obtained in Syria and Phoenicia, into which, a little after, the Bible was translated, which paved the way for the bringing of these people to the knowledge of Christ, through the preaching of the Gospel; and partly because Paganism was abolished in these places when Christianity prevailed.
(p) R. Judah ben Bileam apud Aben Ezram in loc.
John Wesley
9:6 A bastard - Strangers, who have no right of inheritance.
Robert Jamieson, A. R. Fausset and David Brown
9:6 bastard--not the rightful heir; vile and low men, such as are bastards (Deut 23:2) [GROTIUS]. An alien; so the Septuagint; implying the desolation of the region wherein men shall not settle, but sojourn in only as aliens passing through [CALVIN].
9:79:7: եւ բարձից զարիւն նոցա ՚ի բերանոյ նոցա, եւ զգարշելիս նոցա ՚ի միջոյ ատամանց նոցա. եւ մնասցեն եւ նոքա Աստուծոյ մերում. եւ եղիցին իբրեւ զհազարապետս ՚ի մէջ Յուդայ. եւ Ակկարոն իբրեւ զԵբուսացին[10857]։ [10857] Ոսկան. Եւ մնասցեն եւս նոքա։
7 Նրանց արիւնը պիտի դուրս հանեմ իրենց բերանից, նրանց գարշութիւնները՝ իրենց ատամների միջից, իսկ մնացածները պիտի լինեն իմ՝ Աստծուս բաժինը. նրանք հազարապետներ պիտի դառնան Յուդայի երկրում, եւ Ակկարոնը պիտի լինի յեբուսացիների պէս:
7 Անոնց արիւնը՝ իրենց բերնէն Եւ անոնց պղծութիւնները իրենց ակռաներուն մէջէն պիտի վերցնեմ Ու մնացորդը՝ անիկա ալ մեր Աստուծոյն պիտի ըլլայ։Յուդայի մէջ՝ հազարապետի պէս, Ակկարոն Յեբուսացիի պէս պիտի ըլլայ։
եւ բարձից զարիւն նոցա ի բերանոյ նոցա, եւ զգարշելիս նոցա ի միջոյ ատամանց նոցա. եւ [97]մնասցեն եւ նոքա`` Աստուծոյ մերում, եւ եղիցին իբրեւ զհազարապետս ի մէջ Յուդայ, եւ Ակկարոն իբրեւ զՅեբուսացին:

9:7: եւ բարձից զարիւն նոցա ՚ի բերանոյ նոցա, եւ զգարշելիս նոցա ՚ի միջոյ ատամանց նոցա. եւ մնասցեն եւ նոքա Աստուծոյ մերում. եւ եղիցին իբրեւ զհազարապետս ՚ի մէջ Յուդայ. եւ Ակկարոն իբրեւ զԵբուսացին[10857]։
[10857] Ոսկան. Եւ մնասցեն եւս նոքա։
7 Նրանց արիւնը պիտի դուրս հանեմ իրենց բերանից, նրանց գարշութիւնները՝ իրենց ատամների միջից, իսկ մնացածները պիտի լինեն իմ՝ Աստծուս բաժինը. նրանք հազարապետներ պիտի դառնան Յուդայի երկրում, եւ Ակկարոնը պիտի լինի յեբուսացիների պէս:
7 Անոնց արիւնը՝ իրենց բերնէն Եւ անոնց պղծութիւնները իրենց ակռաներուն մէջէն պիտի վերցնեմ Ու մնացորդը՝ անիկա ալ մեր Աստուծոյն պիտի ըլլայ։Յուդայի մէջ՝ հազարապետի պէս, Ակկարոն Յեբուսացիի պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:79:7 Исторгну кровь из уст его и мерзости его из зубов его, и он достанется Богу нашему, и будет как тысяченачальник в Иуде, и Екрон будет, как Иевусей.
9:7 καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove τὸ ο the αἷμα αιμα blood; bloodstreams αὐτῶν αυτος he; him ἐκ εκ from; out of στόματος στομα mouth; edge αὐτῶν αυτος he; him καὶ και and; even τὰ ο the βδελύγματα βδελυγμα abomination αὐτῶν αυτος he; him ἐκ εκ from; out of μέσου μεσος in the midst; in the middle ὀδόντων οδους tooth αὐτῶν αυτος he; him καὶ και and; even ὑπολειφθήσεται υπολειπω leave below / behind καὶ και and; even οὗτος ουτος this; he τῷ ο the θεῷ θεος God ἡμῶν ημων our καὶ και and; even ἔσονται ειμι be ὡς ως.1 as; how χιλίαρχος χιλιαρχος commander ἐν εν in Ιουδα ιουδα Iouda; Iutha καὶ και and; even Ακκαρων ακκαρων as; how ὁ ο the Ιεβουσαῖος ιεβουσαιος Iebousaios; Ievuseos
9:7 וַ wa וְ and הֲסִרֹתִ֨י hᵃsirōṯˌî סור turn aside דָמָ֜יו ḏāmˈāʸw דָּם blood מִ mi מִן from פִּ֗יו ppˈiʸw פֶּה mouth וְ wᵊ וְ and שִׁקֻּצָיו֙ šiqquṣāʸw שִׁקּוּץ idol מִ mi מִן from בֵּ֣ין bbˈên בַּיִן interval שִׁנָּ֔יו šinnˈāʸw שֵׁן tooth וְ wᵊ וְ and נִשְׁאַ֥ר nišʔˌar שׁאר remain גַּם־ gam- גַּם even ה֖וּא hˌû הוּא he לֵֽ lˈē לְ to אלֹהֵ֑ינוּ ʔlōhˈênû אֱלֹהִים god(s) וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כְּ kᵊ כְּ as אַלֻּ֣ף ʔallˈuf אַלּוּף chief בִּֽ bˈi בְּ in יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and עֶקְרֹ֖ון ʕeqrˌôn עֶקְרֹון Ekron כִּ ki כְּ as יבוּסִֽי׃ yvûsˈî יְבוּסִי Jebusite
9:7. et auferam sanguinem eius de ore eius et abominationes eius de medio dentium eius et relinquetur etiam ipse Deo nostro et erit quasi dux in Iuda et Accaron quasi IebuseusAnd I will take away his blood out of his mouth, and his abominations from between his teeth: and even he shall be left to our God, and he shall be as a governor in Juda, and Accaron as a Jebusite.
7. And I will take away his blood out of his mouth, and his abominations from between his teeth; and he also shall be a remnant for our God: and he shall be as a chieftain in Judah, and Ekron as a Jebusite.
9:7. And I will take away his blood from his mouth, and his abominations from between his teeth, and yet he will be left for our God, and he will be like a governor in Judah, and Ekron will be like a Jebusite.
9:7. And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he, [shall be] for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite.
And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he, [shall be] for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite:

9:7 Исторгну кровь из уст его и мерзости его из зубов его, и он достанется Богу нашему, и будет как тысяченачальник в Иуде, и Екрон будет, как Иевусей.
9:7
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτῶν αυτος he; him
ἐκ εκ from; out of
στόματος στομα mouth; edge
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
βδελύγματα βδελυγμα abomination
αὐτῶν αυτος he; him
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
ὀδόντων οδους tooth
αὐτῶν αυτος he; him
καὶ και and; even
ὑπολειφθήσεται υπολειπω leave below / behind
καὶ και and; even
οὗτος ουτος this; he
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
καὶ και and; even
ἔσονται ειμι be
ὡς ως.1 as; how
χιλίαρχος χιλιαρχος commander
ἐν εν in
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Ακκαρων ακκαρων as; how
ο the
Ιεβουσαῖος ιεβουσαιος Iebousaios; Ievuseos
9:7
וַ wa וְ and
הֲסִרֹתִ֨י hᵃsirōṯˌî סור turn aside
דָמָ֜יו ḏāmˈāʸw דָּם blood
מִ mi מִן from
פִּ֗יו ppˈiʸw פֶּה mouth
וְ wᵊ וְ and
שִׁקֻּצָיו֙ šiqquṣāʸw שִׁקּוּץ idol
מִ mi מִן from
בֵּ֣ין bbˈên בַּיִן interval
שִׁנָּ֔יו šinnˈāʸw שֵׁן tooth
וְ wᵊ וְ and
נִשְׁאַ֥ר nišʔˌar שׁאר remain
גַּם־ gam- גַּם even
ה֖וּא hˌû הוּא he
לֵֽ lˈē לְ to
אלֹהֵ֑ינוּ ʔlōhˈênû אֱלֹהִים god(s)
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
כְּ kᵊ כְּ as
אַלֻּ֣ף ʔallˈuf אַלּוּף chief
בִּֽ bˈi בְּ in
יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
עֶקְרֹ֖ון ʕeqrˌôn עֶקְרֹון Ekron
כִּ ki כְּ as
יבוּסִֽי׃ yvûsˈî יְבוּסִי Jebusite
9:7. et auferam sanguinem eius de ore eius et abominationes eius de medio dentium eius et relinquetur etiam ipse Deo nostro et erit quasi dux in Iuda et Accaron quasi Iebuseus
And I will take away his blood out of his mouth, and his abominations from between his teeth: and even he shall be left to our God, and he shall be as a governor in Juda, and Accaron as a Jebusite.
9:7. And I will take away his blood from his mouth, and his abominations from between his teeth, and yet he will be left for our God, and he will be like a governor in Judah, and Ekron will be like a Jebusite.
9:7. And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he, [shall be] for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Но над филистимлянами будет одержана победа, еще более блистательная. Они будут уничтожены совсем, как народ языческий: кровавые жертвы идолам прекратятся, гнусные жертвенные яства (Ис LXV:4) будут вырваны из уст идолопоклонников, и остаток филистимлян сделается собственностью истинного Бога и частью Иудеи - земли народа Божия; с Екроном будет то же, что и с Иевусеем; Екрон, т. е. филистимляне вообще войдут в состав народа Божия, как это было некогда с иевусеями, древними обитателями Иерусалима, по завоеванию этого города Давидом. Пророчество о судьбе филистимлян толковники считают исполнившимся при Маккавеях, которыми была завоевана их страна; во времена Иисуса Христа она составляла часть Иудеи; а несколько позднее некоторая часть филистимлян приняла христианскую веру, и епископы упоминаемых в этом отделе Филистимских городов Газы, Аскалона и Азота (Azqoga) принимали участие в соборах IV, V и VI веков (Keil 597:-598, Руж. ). Пророк угрожает филистимлянам тем, что они, оставив идолопоклонство, будут служить истинному Богу. С точки зрения самого пророка и тех, кто обратился от заблуждения к истине, в этих прещениях нет, конечно, ничего нежелательного и устрашающего; но с точки зрения коснеющего в заблуждении язычника, которому грозят лишением самого для него дорогого, это было несомненно великим бедствием. Перемена веры отцов, даже и независимо от внешнего принуждения, естественно, вызывает тяжелую внутреннюю борьбу.
Adam Clarke: Commentary on the Bible - 1831
9:7: I will take away his blood out of his mouth - The Philistines, when incorporated with the Israelites, shall abstain from blood, and every thing that is abominable.
And Ekron as a Jebusite - As an inhabitant of Jerusalem. Many of the Philistines became proselytes to Judiasm; and particularly the cities of Gaza, and Ashdod. See Josephus Antiq. lib. xlii., c. 15, s. 4.
Albert Barnes: Notes on the Bible - 1834
9:7: And I will take away his blood out of his mouth - The "abominations" being idol-sacrifices , the "bloods" will also be, the blood mingled with the wine of sacrifices, of which David says, "Their drink-offerings of blood will I not offer" Psa 16:4; and Ezekiel unites the offences, "Ye eat With the blood, and lift up your eyes toward your idols, and shed blood" Eze 33:25.
But he that remaineth - Better, "And he too" shall remain over to our God." Of the Philistines too, as of Israel, "a remnant shall be saved." After this visitation their idolatry should cease; God speaks of the Philistine nation as one man; He would wring his idol-sacrifices and idol-enjoyments from him; he should exist as a nation, but as God's.
And he shall be as a governor in Judah - Literally, "a captain of a thousand," merged in Judah as in a larger whole, as each tribe was divided into its "thousands," yet intimately blended, in no inferior position, with the people of God, as each converted nation became an integral yet unseparated whole in the people of God.
And Ekron as a Jebusite - Ekron was apparently the least important of the few remaining Philistine cities (see at Joe 1:8, vol. 1); yet he shall he, as those of the Canaanite nations who were not destroyed, nor fled, but in the very capital and center of Israel's worship, "dwelt with the children of Benjamin and Judah" Jos 15:63; Jdg 1:21, and were, as a type of the future conversion and absorption of the pagan, incorporatcd into Judah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: I will: Sa1 17:34-36; Psa 3:7, Psa 58:6; Amo 3:12
blood: Heb. bloods
he that: Zac 8:23; Isa 11:12-14, Isa 19:23-25; Jer 48:47, Jer 49:6, Jer 49:39; Eze 16:57-61
a governor: Isa 49:22, Isa 49:23, Isa 60:14-16; Gal 3:28
a Jebusite: Sa2 24:16-23; Ch1 11:4-6, Ch1 21:15-30, Ch1 22:1
Geneva 1599
9:7 And I will take away his blood out of his mouth, and his abominations from between his (h) teeth: but he that remaineth, even he, [shall be] for our God, and he shall be as a governor in Judah, and (i) Ekron as a Jebusite.
(h) He promises to deliver the Jews when he will take vengeance on their enemies for their cruelty, and the wrongs they did to them.
(i) As the Jebusites had been destroyed, so would Ekron and all the Philistines.
John Gill
9:7 And I will take away his blood out of his mouth,.... The Septuagint, Syriac, and Arabic versions, read "their blood"; not the blood of the bastard, but of the Philistines. The Targum is, "I will destroy them that eat blood"; the meaning may be, that they shall no more thirst after blood, nor drink it; nor breathe out threatenings and slaughter against the saints, or persecute the people of God: or that they should no more offer the blood of their sacrifices upon the altars to their deities, or eat things sacrificed to them:
and his abominations from between his teeth; their idols and idolatries they were tenacious of, as a man is of his food, or of any thing that is grateful to him; it may design things sacrificed to idols, eaten by them:
but he that remaineth, even he shall be for our God: the Targum paraphrases it,
"and the proselytes that remain among them, they also shall be added to the people of our God:''
Jarchi interprets it of the synagogues and schools in the captivity of Edom or Rome; but Aben Ezra's note is much better, that there shall be none remaining of the Philistines, but only such who serve the blessed God openly: but the true sense is, that here should be a remnant, according to the election of grace, who should evidently appear to be the Lord's people, by their conversion and effectual calling:
and he shall be as a governor in Judah; the Targum is,
"they shall be as the princes of the house of Judah;''
that is, as the heads of the families in that tribe; see Mic 5:2 compared with Mt 2:6 all true Christians are as princes, yea, they are kings and priests unto God; and some of them are as a guide, teacher; and instructor of others; who go before them, and instruct them in the doctrines of the Gospel, as pastors and ministers of the word:
and Ekron as a Jebusite; that is, the inhabitant of Ekron, that shall be converted to Christ, shall be as an inhabitant of Jerusalem, which was called Jebus, 1Chron 11:4 shall have a dwelling in the church, the city of God, and enjoy all the privileges and immunities of it. Kimchi says this refers to the times of the Messiah, when, he supposes, the Ekronites will be tributary to the Israelites, as the Jebusites were in the days of David. The Targum is,
"and Ekron shall be filled with the house of Israel, as Jerusalem.''
The Syriac version is, "and Ekron shall be as Hebron".
John Wesley
9:7 Take away his blood - Though proud and warlike nations have delighted to shed blood, and, as it were, to eat the blood of their enemies, yet God will overthrow their power, and take the prey out of their mouth. Abominations - Their abominable sacrifices which they offered and feasted on. God will punish their idolatries, and by destroying the cities of those abominations, will remove them for ever. The remnant - That small select number who escape the sword, shall be the Lord's peculiar ones. As a governor - For the honour which shall be given them. As a Jebusite - The city is put for the people, and this one city and people for all the other: all the remaining Philistines shall be as Jebusites, servants to the people of God.
Robert Jamieson, A. R. Fausset and David Brown
9:7 take . . . his blood out of . . . mouth--Blood was forbidden as food (Gen 9:4; Lev 7:26).
abominations--things sacrificed to idols and then partaken of by the worshippers (Num 25:2; Acts 15:29). The sense is, "I will cause the Philistines to cease from the worship of idols."
even he shall be for our God--"even he," like Hamath, Damascus, Tyre, &c., which, these words imply, shall also be converted to God (Is 56:3, "son of the stranger joined himself to the Lord") [ROSENMULLER]. The "even," however, may mean, Besides the Hebrews, "even" the Philistine shall worship Jehovah (so Is 56:8) [MAURER].
he shall be as a governor in Judah--On the conversion of the Philistine prince, he shall have the same dignity "in Judah as a governor"; there shall be no distinction [HENDERSON]. The Philistine princes with their respective states shall equally belong to the Jews' communion, as if they were among the "governors" of states "in Judah" [MAURER].
Ekron as a Jebusite--The Jebusites, the original inhabitants of Jerusalem, who, when subjugated by David, were incorporated with the Jews (2Kings 24:16, &c.), and enjoyed their privileges: but in a subordinate position civilly (3Kings 9:20-21). The Jebusites' condition under Solomon being that of bond-servants and tributaries, CALVIN explains the verse differently: "I will rescue the Jew from the teeth of the Philistine foe (image from wild beasts rending their prey with their teeth), who would have devoured him, as he would devour blood or flesh of his abominable sacrifices to idols: and even he, the seemingly ignoble remnant of the Jews, shall be sacred to our God (consecrated by His favor); and though so long bereft of dignity, I will make them to be as governors ruling others, and Ekron shall be a tributary bond-servant as the Jebusite? Thus the antithesis is between the Jew that remaineth (the elect remnant) and the Ekronite.
9:89:8: Եւ կացուցից տա՛ն իմոյ պաշտպան՝ առ ՚ի չանցանելոյ եւ չդառնալոյ. եւ մի՛ եւս եկեսցէ ՚ի վերայ նոցա որ հալածեսցէ զնոսա. զի այժմ տեսի՛ աչօք իմովք[10858]։[10858] Ոմանք. Առ ՚ի չանցուցանելոյ եւ դառնալոյ, եւ մի՛ եկեսցէ ՚ի վերայ։
8 Ես պարիսպ եմ դնելու իմ տան համար, որպէսզի անցնող ու դարձող չանցնի այն, ոչ մի բռնակալ չհալածի նրանց, քանի որ իմ աչքերն արդէն պիտի լինեն նրանց վրայ»:
8 Անցնող ու դարձող զօրքին պատճառով Իմ տանս բոլորտիքը պիտի բնակիմ, Ա՛լ անոնց մէջէն բռնաւոր պիտի չանցնի, Քանզի հիմա իմ աչքերովս տեսայ։
Եւ [98]կացուցից տան իմոյ պաշտպան` առ ի չանցանելոյ եւ չդառնալոյ``, եւ մի՛ եւս եկեսցէ ի վերայ նոցա որ հալածեսցէ զնոսա. զի այժմ տեսի աչօք իմովք:

9:8: Եւ կացուցից տա՛ն իմոյ պաշտպան՝ առ ՚ի չանցանելոյ եւ չդառնալոյ. եւ մի՛ եւս եկեսցէ ՚ի վերայ նոցա որ հալածեսցէ զնոսա. զի այժմ տեսի՛ աչօք իմովք[10858]։
[10858] Ոմանք. Առ ՚ի չանցուցանելոյ եւ դառնալոյ, եւ մի՛ եկեսցէ ՚ի վերայ։
8 Ես պարիսպ եմ դնելու իմ տան համար, որպէսզի անցնող ու դարձող չանցնի այն, ոչ մի բռնակալ չհալածի նրանց, քանի որ իմ աչքերն արդէն պիտի լինեն նրանց վրայ»:
8 Անցնող ու դարձող զօրքին պատճառով Իմ տանս բոլորտիքը պիտի բնակիմ, Ա՛լ անոնց մէջէն բռնաւոր պիտի չանցնի, Քանզի հիմա իմ աչքերովս տեսայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:89:8 И Я расположу стан у дома Моего против войска, против проходящих вперед и назад, и не будет более проходить притеснитель, ибо ныне Моими очами Я буду взирать на это.
9:8 καὶ και and; even ὑποστήσομαι υφιστημι the οἴκῳ οικος home; household μου μου of me; mine ἀνάστημα αναστημα the μὴ μη not διαπορεύεσθαι διαπορευομαι travel through μηδὲ μηδε while not; nor ἀνακάμπτειν ανακαμπτω bend back; revert καὶ και and; even οὐ ου not μὴ μη not ἐπέλθῃ επερχομαι come on / against ἐπ᾿ επι in; on αὐτοὺς αυτος he; him οὐκέτι ουκετι no longer ἐξελαύνων εξελαυνω because; that νῦν νυν now; present ἑώρακα οραω view; see ἐν εν in τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight μου μου of me; mine
9:8 וְ wᵊ וְ and חָנִ֨יתִי ḥānˌîṯî חנה encamp לְ lᵊ לְ to בֵיתִ֤י vêṯˈî בַּיִת house מִ mi מִן from צָּבָה֙ ṣṣāvˌā צָבָא service מֵ mē מִן from עֹבֵ֣ר ʕōvˈēr עבר pass וּ û וְ and מִ mi מִן from שָּׁ֔ב ššˈāv שׁוב return וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַעֲבֹ֧ר yaʕᵃvˈōr עבר pass עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon עֹ֖וד ʕˌôḏ עֹוד duration נֹגֵ֑שׂ nōḡˈēś נגשׂ drive כִּ֥י kˌî כִּי that עַתָּ֖ה ʕattˌā עַתָּה now רָאִ֥יתִי rāʔˌîṯî ראה see בְ vᵊ בְּ in עֵינָֽי׃ ס ʕênˈāy . s עַיִן eye
9:8. et circumdabo domum meam ex his qui militant mihi euntes et revertentes et non transibit super eos ultra exactor quia nunc vidi in oculis meisAnd I will encompass my house with them that serve me in war, going and returning, and the oppressor shall no more pass through them: for now I have seen with my eyes.
8. And I will encamp about mine house against the army, that none pass through or return: and no oppressor shall pass through them any more: for now have I seen with mine eyes.
9:8. And I will encircle my house with those who serve me in war, going and returning, and the exactor will no longer pass over them. For now I have seen with my eyes.
9:8. And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.
And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes:

9:8 И Я расположу стан у дома Моего против войска, против проходящих вперед и назад, и не будет более проходить притеснитель, ибо ныне Моими очами Я буду взирать на это.
9:8
καὶ και and; even
ὑποστήσομαι υφιστημι the
οἴκῳ οικος home; household
μου μου of me; mine
ἀνάστημα αναστημα the
μὴ μη not
διαπορεύεσθαι διαπορευομαι travel through
μηδὲ μηδε while not; nor
ἀνακάμπτειν ανακαμπτω bend back; revert
καὶ και and; even
οὐ ου not
μὴ μη not
ἐπέλθῃ επερχομαι come on / against
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
οὐκέτι ουκετι no longer
ἐξελαύνων εξελαυνω because; that
νῦν νυν now; present
ἑώρακα οραω view; see
ἐν εν in
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
μου μου of me; mine
9:8
וְ wᵊ וְ and
חָנִ֨יתִי ḥānˌîṯî חנה encamp
לְ lᵊ לְ to
בֵיתִ֤י vêṯˈî בַּיִת house
מִ mi מִן from
צָּבָה֙ ṣṣāvˌā צָבָא service
מֵ מִן from
עֹבֵ֣ר ʕōvˈēr עבר pass
וּ û וְ and
מִ mi מִן from
שָּׁ֔ב ššˈāv שׁוב return
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַעֲבֹ֧ר yaʕᵃvˈōr עבר pass
עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon
עֹ֖וד ʕˌôḏ עֹוד duration
נֹגֵ֑שׂ nōḡˈēś נגשׂ drive
כִּ֥י kˌî כִּי that
עַתָּ֖ה ʕattˌā עַתָּה now
רָאִ֥יתִי rāʔˌîṯî ראה see
בְ vᵊ בְּ in
עֵינָֽי׃ ס ʕênˈāy . s עַיִן eye
9:8. et circumdabo domum meam ex his qui militant mihi euntes et revertentes et non transibit super eos ultra exactor quia nunc vidi in oculis meis
And I will encompass my house with them that serve me in war, going and returning, and the oppressor shall no more pass through them: for now I have seen with my eyes.
9:8. And I will encircle my house with those who serve me in war, going and returning, and the exactor will no longer pass over them. For now I have seen with my eyes.
9:8. And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Избранный народ и земля, им обитаемая, будут непрестанно находиться под бдительною охраною Всевышнего. Состояние полной безопасности народа Божия столь несомненно, что оно представляется как бы уже осуществившемся: Господь взирает на это Своими очами.
Adam Clarke: Commentary on the Bible - 1831
9:8: I will encamp about mine house - This may apply to the conquests in Palestine by Alexander, who, coming with great wrath against Jerusalem, was met by Jaddua the high priest and his fellows in their sacred robes, who made intercession for the city and the temple; and, in consequence, Alexander spared both, which he had previously purposed to destroy. He showed the Jews also much favor, and remitted the tax every seventh year, because the law on that year forbade them to cultivate their ground. See this extraordinary account in Josephus Antiq. lib. xi., c. 8, s. 5. Bishop Newcome translates: "I will encamp about my house with an army, so that none shall pass through or return."
Albert Barnes: Notes on the Bible - 1834
9:8: And I will encamp about my house - (for my house's sake) because of the army "Because," it is added in explanation, "of him that passeth by and of him that returneth;" Alexander, who passed by with his army, on his way to Egypt, and "returned," having founded Alexandria.
It was a most eventful march; one of the most eventful in the history of mankind. The destruction of the Persian empire, for which it prepared, was in itself of little moment; Alexander's own empire was very brief. As Daniel had foretold, he came, cast down Persia "to the ground, waxed very great, and when he was strong, the great horn was broken" Dan 8:7-8. But with the marvelous perception which characterized him, he saw and impressed upon his successors the dependibleness of the Jewish people. When he came into Judaea, he sent to the high priest for aid against Tyre and for the like tribute as he used to pay to Darius, promising that he would not repent of choosing the friendship of the Macedonians . The high priest refused on the ground of the oath, by which his people were bound in fealty to the earthly king of kings, whom Alexander came to subdue.
Alexander threatened to teach all, through its fate, to whom fealty was due. This, after the conquest of Gaza, he prepared to fulfill. He came, he saw, he was conquered . Jaddua and his people prayed to God. Taught by God in a dream not to fear, he went to meet the conqueror. The gates of the city were thrown open. There marched out, not an army such as encountered the Romans, but as he had been taught, a multitude in white garments, and the priests going belove in their raiment of fine linen. The high priest, in his apparel of purple and gold, having on his head the mitre, and on it the golden plate , whereon was written the name of God, advanced alone, and the Conqueror, who was expected to give the city to be plundered, and the high priest to be insulted and slain, kissed the name of God, recognizing in the priest one whom lie had seen in the like dress in a dream, who had bidden him, when hesitating, cross to Asia; for that he would go before his army and deliver the Persian empire to him.
The result is related to have been, that Alexander promised to allow the Jews in Judea to live according to their own laws, remitted the tribute of every seventh year, acceded beforehand to the terms to be proposed by those in Babylonia and Media, and that many Jews joined his army, under condition that they might live under their own laws.
Rationalism, while it remains such, cannot admit of Daniel's prophecies which the high priest showed him, declaring that a Greek should destroy the Persian empire, which Alexander rightly interpreted of himself. But the facts remain; that the conqueror, who, above most, gave way to his anger, bestowed privileges almost incredible on a nation, which under the Medes and Persians had been "the most despised part of the enslaved;" made them equal in privileges to his own Macedonians , who could hardly brook the absorption of the Persians, although in inferior condition, among themselves .
The most despised of the enslaved became the most trusted of the trusted. They became a large portion of the second and third then known cities of the world. They became Alexandrians, Antiochenes, Ephesians , without ceasing to be Jews. The law commanded faithfulness to oaths, and they who despised their religion respected its fruits.
The immediate successors of Alexander, Ptolemy Lagi and Antiochus Nicator, followed his policy; Ptolemy especially on the ground of the fealty shown to Darius; Nicator, as having observed their faithfulness as soldiers, who had served with him ; but they were so enrolled on this visit to Jerusalem. The pagan kings multiplied, in their own purpose, faithful subjects to themselves; in God's design, they prepared in Asia and Egypt a seed-plot for the Gospel. The settlement of the Jews at Alexandria formed the language of the Gospel; that wonderful blending of the depth of the Hebrew with the clearness and precision of the Greek. Everywhere the seed of the preparatory dispensation was sown, to be fostered, grow and ripen with the harvest of the Gospel.
For now have I seen with Mine eyes - This is the counterpart of what the Psalmists and pious people so often pray, "Awake to help me and behold" Psa 59:4; "Look down from heaven, behold and visit this vine" Psa 80:14; Psa 9:13; "Look upon my trouble from them that hate me" "Look upon my affliction and my trouble; look upon my enemies, for they are many" Psa 25:18-19; "Look upon my adversity and deliver me" Psa 119:153; "O Lord, behold my affliction" (Lam 1:9, add 11; Lam 2:20); "Behold, O Lord, for I am in distress" Lam 1:20; "Look and behold my reproach" Lam 5:1; "Open Thine eyes, O Lord, and see" Isa 37:17; Dan 9:18; "Look clown from heaven, and behold from the habitation of Thy holiness and glory" Isa 63:15. With God, compassion is so intrinsic an attribute, that He is pictured as looking away, when He does not put it forth. With God, to behold is to help.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: I will: Zac 2:1-13, Zac 12:8; Gen 32:1, Gen 32:2; Psa 34:7, Psa 46:1-5, Psa 125:1, Psa 125:2; Isa 4:5, Isa 26:1, Isa 31:5; Isa 33:20-22, Isa 52:12; Joe 3:16, Joe 3:17; Rev 20:9
because of him that passeth by: Kg2 23:29, Kg2 24:1; Jer 46:2, Jer 46:13; Dan 11:6, Dan 11:7, Dan 11:10-16, Dan 11:27-29, Dan 11:40-45
no: Zac 14:11; Psa 72:4; Isa 52:1, Isa 54:14, Isa 60:18; Jer 31:12; Eze 28:24, Eze 28:25; Eze 39:29; Amo 9:15; Rev 20:1-3
for: Exo 3:7, Exo 3:9; Sa2 16:12; Act 7:34
Carl Friedrich Keil and Franz Delitzsch
9:8
Whilst the heathen world falls under the judgment of destruction, and the remnant of the heathen are converted to the living God, the Lord will protect His house, and cause the King to appear in Jerusalem, who will spread out His kingdom of peace over all the earth. Zech 9:8. "I pitch a tent for my house against military power, against those who go to and fro, and no oppressor will pass over them any more; for now have I seen with my eyes. Zech 9:9. Exult greatly, O daughter Zion; shout, daughter Jerusalem: behold, thy King will come to thee: just and endowed with salvation is He; lowly and riding upon an ass, and that upon a foal, the she-ass's son. Zech 9:10. And I cut off the chariots out of Ephraim, and the horses out of Jerusalem, and the war-bow will be cut off: and peace will He speak to the nations; and His dominion goes from sea to sea, and from the river to the ends of the earth." Chânâh, to encamp, to pitch a tent. לביתי, dat. commod. "for my house," for the good of my house. The house of Jehovah is not the temple, but Israel as the kingdom of God or church of the Lord, as in Hos 8:1; Hos 9:15; Jer 12:7, and even Num 12:7, from which we may see that this meaning is not founded upon the temple, but upon the national constitution given to Israel, i.e., upon the idea of the house as a family. In the verse before us we cannot think of the temple, for the simple reason that the temple was not a military road for armies on the march either while it was standing, or, as Koehler supposes, when it was in ruins. מצּבה stands, according to the Masora, for מצּבא = מן־צבא, not however in the sense of without an army, but "on account of (against) a hostile troop," protecting His house from them. But Bttcher, Koehler, and others, propose to follow the lxx and read מצּבה, military post, after 1Kings 14:12, which is the rendering given by C. B. Michaelis and Gesenius to מצּבה. But this does not apply to חנה, for a post (מצּבה, that which is set up) stands up, and does not lie down. מצּבה is more precisely defined by מעבר וּמשּׁב, as going through and returning, i.e., as an army marching to and fro (cf. Zech 7:14). There will come upon them no more (עליהם, ad sensum, referring to בּיתי) nōgēs, lit., a bailiff or taskmaster (Ex 3:7), then generally any oppressor of the nation. Such oppressors were Egypt, Asshur, Babel, and at the present time the imperial power of Persia. This promise is explained by the last clause: Now have I seen with mine eyes. The object is wanting, but it is implied in the context, viz., the oppression under which my nation sighs (cf. Ex 2:25; Ex 3:7). ‛Attâh (now) refers to the ideal present of the prophecy, really to the time when God interposes with His help; and the perfect ראיתי is prophetic.
God grants help to His people, by causing her King to come to the daughter Zion. To show the magnitude of this salvation, the Lord calls upon the daughter Zion, i.e., the personified population of Jerusalem as a representative of the nation of Israel, namely the believing members of the covenant nation, to rejoice. Through מלכּך, thy King, the coming one is described as the King appointed for Zion, and promised to the covenant nation. That the Messiah is intended, whose coming is predicted by Isaiah (Is 9:5-6), Micah (Mic 5:1.), and other prophets, is admitted with very few exceptions by all the Jewish and Christian commentators.
(Note: See the history of the exposition in Hengstenberg's Christology.)
לך, not only to thee, but also for thy good. He is tsaddı̄q, righteous, i.e., not one who has right, or the good cause (Hitzig), nor merely one righteous in character, answering in all respects to the will of Jehovah (Koehler), but animated with righteousness, and maintaining in His government this first virtue of a ruler (cf. Is 11:1-4; Jer 23:5-6; Jer 33:15-16, etc.). For He is also נושׁע, i.e., not σώζων, salvator, helper (lxx, Vulg., Luth.), since the niphal has not the active or transitive sense of the hiphil (מושׁיע), nor merely the passive σωζόμενος, salvatus, delivered from suffering; but the word is used in a more general sense, endowed with ישׁע, salvation, help from God, as in Deut 33:29; Ps 33:16, or furnished with the assistance of God requisite for carrying on His government. The next two predicates describe the character of His rule. עני does not mean gentle, πραΰ́ς (lxx and others) = ענו, but lowly, miserable, bowed down, full of suffering. The word denotes "the whole of the lowly, miserable, suffering condition, as it is elaborately depicted in Is 53:1-12" (Hengstenberg). The next clause answers to this, "riding upon an ass, and indeed upon the foal of an ass." The ו before על עיר is epexegetical (1Kings 17:40), describing the ass as a young animal, not yet ridden, but still running behind the she-asses. The youthfulness of the animal is brought out still more strongly by the expression added to עיר, viz., בּן־אתנות, i.e., a foal, such as asses are accustomed to bear (עתנות is the plural of the species, as in כּפיר אריות, Judg 14:5; שׂעיר העזּים, Gen 37:31; Lev 4:23). "Riding upon an ass" is supposed by most of the more modern commentators to be a figurative emblem of the peacefulness of the king, that He will establish a government of peace, the ass being regarded as an animal of peace in contrast with the horse, because on account of its smaller strength, agility, and speed, it is less adapted for riding in the midst of fighting and slaughter than a horse. But, in the first place, this leaves the heightening of the idea of the ass by the expression "the young ass's foal" quite unexplained. Is the unridden ass's foal an emblem of peace in a higher degree than the full-grown ass, that has already been ridden?
(Note: We may see how difficult it is to reconcile the emphasis laid upon the ass's foal with this explanation of the significance of the ass, from the attempts made by the supporters of it to bring them into harmony. The assertion made by Ebrard, that עיר denotes an ass of noble breed, and בּן־אתנות signifies that it is one of the noblest breed, has been already proved by Koehler to be a fancy without foundation; but his own attempt to deduce the following meaning of this riding upon a young ass from the precepts concerning the sacrifices, viz., that the future king is riding in the service of Israel, and therefore comes in consequence of a mission from Jehovah, can be proved to fail, from the fact that he is obliged to collect together the most heterogeneous precepts, of which those in Num 19:2; Deut 21:3, and 1Kings 6:7, that for certain expiatory purposes animals were to be selected that had never borne a yoke, have a much more specific meaning than that of simple use in the service of Jehovah.)
And secondly, it is indeed correct that the ass was only used in war as the exception, not the rule, and when there were no horses to be had (cf. Bochart, Hieroz. i. p. 158, ed. Ros.); and also correct that in the East it is of a nobler breed, and not so despised as it is with us; but it is also a fact that in the East, and more especially among the Israelites, it was only in the earlier times, when they possessed no horses as yet, that distinguished persons rode upon asses (Judg 5:10; Judg 10:4; Judg 12:14; 2Kings 17:23; 2Kings 19:27), whereas in the time of David the royal princes and kings kept mules for riding instead of asses (2Kings 13:29; 2Kings 18:9; 3Kings 1:33; 38:44); and from the time of Solomon downwards, when the breeding of horses was introduced, not another instance occurs of a royal person riding upon an ass, although asses and mules are still constantly used in the East for riding and as beasts of burden; and lastly, that in both the ancient and modern East the ass stands much lower than the horse, whilst in Egypt and other places (Damascus for example), Christians and Jews were, and to some extent still are, only allowed to ride upon asses, and not upon horses, for the purpose of putting them below the Mohammedans (for the proofs, see Hengstenberg's Christology, iii. pp. 404-5). Consequently we must rest satisfied with this explanation, that in accordance with the predicate עני the riding of the King of Zion upon the foal of an ass is an emblem, not of peace, but of lowliness, as the Talmudists themselves interpreted it. "For the ass is not a more peaceful animal than the horse, but a more vicious one" (Kliefoth).
Geneva 1599
9:8 And I will encamp about (k) my house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now (l) have I seen with my eyes.
(k) He shows that God's power alone will be sufficient to defend his Church against all adversaries, be they ever so cruel, or assert their power ever so often.
(l) That is, God has now seen the great injuries and afflictions with which they have been afflicted by their enemies.
John Gill
9:8 And I will encamp about my house, because of the army,.... Of profane and wicked men, persecutors and heretics, who rose up in great numbers in the first ages of Christianity against the church, the house of God, where he dwells, which consisted of persons called from among the Gentiles as before; in order to protect and defend them from that great company which opposed them, the Lord encamped about them, partly by his angels, Ps 34:7 and partly by his ministers, set for the defence of the Gospel; but chiefly by his own power and presence, who is as a fire round about them. The Targum is,
"and I will cause my glorious Shechinah to dwell in the house of my sanctuary, and the strength of the arm of my power shall be as a wall of fire round about it.''
Because of him that passeth by, and because of him that returneth; either that his people might pass and repass with safety, who attended the worship and service of his house; or because of Satan and wicked men, who go to and fro, seeking to do all the mischief they can to the saints of the most High. This may, in a literal sense, respect the care of God over the Jewish nation, his church and people, in the times of Alexander, who passed to and fro without distressing them; or in the times of the Lagidae and Seleucidae, the kings of Egypt and Syria, during whose commotions, and their passing to and fro against each other, and against them, were still continued a kingdom.
And no oppressor shall pass through them any more; or "exactor" (q); satisfaction for the sins of God's people being exacted, required, and demanded of Christ their surety, it has been given; wherefore no exactor shall pass through them, or over them, to require it of them; not the law, for they are freed by Christ from the exaction, curse, and condemnation of it; not justice, for that is fully satisfied, and infinitely well pleased with the righteousness of Christ; nor Satan, the accuser of the brethren, requiring punishment to be inflicted, which, though he may do it, will be of no avail against them; nor the Jewish tutors and governors, who exacted of the people obedience, not only to the law of Moses, but to the traditions of the elders; since Christ has redeemed his from this vain conversation, Christians are entirely free from that yoke of bondage. This shows that this prophecy is not to be literally understood, since it is certain, that, after the delivery, of it, there were oppressors or exactors among the Jews in a literal sense: Antiochus and others oppressed them before the birth of Christ; they paid tribute to the Romans in his time; he was born at the time of a Roman tax; and, after his death, Titus Vespasian destroyed their nation, and city and temple: or, if it is, "any more" must be understood of a long time, as it were, before they were utterly oppressed.
For now I have seen with mine eyes; these are either the words of God the Father, looking with pleasure upon his church and people, about whom he encamps; and upon the satisfaction his Son has given to the divine justice for their sins, whereby they are free from all exactions and oppressions: or of the Prophet Zechariah, as Aben Ezra thinks, who saw with his eyes, in the visions of the night, all that is contained in this prophecy: and now, inasmuch as all this predicted was to be fulfilled in, or near, or about the times of Christ, therefore next follows a glorious prophecy of his coming.
(q) "exactor", Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius.
John Wesley
9:8 I will encamp - To defend it from all its enemies. Mine house - This temple, but as it is an emblem of the church. The army - Of the Persian and the Grecian army, whose march lay through Judea.
Robert Jamieson, A. R. Fausset and David Brown
9:8 encamp about-- (Ps 34:7).
mine house--namely, the Jewish people (Zech 3:7; Hos 8:1) [MAURER]. Or, the temple: reassuring the Jews engaged in building, who might otherwise fear their work would be undone by the conqueror [MOORE]. The Jews were, in agreement with this prophecy, uninjured by Alexander, though he punished the Samaritans. Typical of their final deliverance from every foe.
passeth by . . . returneth--Alexander, when advancing against Jerusalem, was arrested by a dream, so that neither in "passing by" to Egypt, nor in "returning," did he injure the Jews, but conferred on them great privileges.
no oppressor . . . pass through . . . any more--The prophet passes from the immediate future to the final deliverance to come (Is 60:18; Ezek 28:24).
seen with mine eyes--namely, how Jerusalem has been oppressed by her foes [ROSENMULLER] (Ex 3:7; Ex 2:25). God is said now to have seen, because He now begins to bring the foe to judgment, and manifests to the world His sense of His people's wrongs.
9:99:9: Ուրա՛խ լեր յոյժ դուստր Սիոնի, քարոզեա՛ դուստր Երուսաղեմի. ահա Թագաւոր քո գա՛յ առ քեզ, արդար եւ փրկիչ, նոյն հեզ՝ եւ հեծեալ ՚ի վերայ իշոյ՝ եւ յովանակի նորոյ[10859]։ [10859] Ոմանք. Եւ յաւանակի նորոյ։
9 Ուրախացի՛ր խնդութեամբ, դո՛ւստրդ Սիոնի, կանչի՛ր ցնծութեամբ, դո՛ւստրդ Երուսաղէմի, ահա գալիս է քո թագաւորը քեզ մօտ, քո արդար, փրկագործ ու խոնարհ թագաւորը՝ հեծած էշի, էշի քուռակի վրայ:
9 Մեծապէս ուրախացի՛ր, ո՛վ Սիօնի աղջիկ, Ցնծութեամբ աղաղակէ՛, ո՛վ Երուսաղէմի աղջիկ. Ահա քու թագաւորդ քեզի կու գայ. Անիկա արդար ու փրկիչ է, Հեզ է ու իշու վրայ հեծած Եւ իշու ձագի, աւանակի վրայ։
Ուրախ լեր յոյժ, դուստր Սիոնի. [99]քարոզեա, դուստր Երուսաղեմի. ահա Թագաւոր քո գայ առ քեզ, արդար եւ փրկիչ, նոյն հեզ, եւ հեծեալ ի վերայ իշոյ եւ յովանակի նորոյ:

9:9: Ուրա՛խ լեր յոյժ դուստր Սիոնի, քարոզեա՛ դուստր Երուսաղեմի. ահա Թագաւոր քո գա՛յ առ քեզ, արդար եւ փրկիչ, նոյն հեզ՝ եւ հեծեալ ՚ի վերայ իշոյ՝ եւ յովանակի նորոյ[10859]։
[10859] Ոմանք. Եւ յաւանակի նորոյ։
9 Ուրախացի՛ր խնդութեամբ, դո՛ւստրդ Սիոնի, կանչի՛ր ցնծութեամբ, դո՛ւստրդ Երուսաղէմի, ահա գալիս է քո թագաւորը քեզ մօտ, քո արդար, փրկագործ ու խոնարհ թագաւորը՝ հեծած էշի, էշի քուռակի վրայ:
9 Մեծապէս ուրախացի՛ր, ո՛վ Սիօնի աղջիկ, Ցնծութեամբ աղաղակէ՛, ո՛վ Երուսաղէմի աղջիկ. Ահա քու թագաւորդ քեզի կու գայ. Անիկա արդար ու փրկիչ է, Հեզ է ու իշու վրայ հեծած Եւ իշու ձագի, աւանակի վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:99:9 Ликуй от радости, дщерь Сиона, торжествуй, дщерь Иерусалима: се Царь твой грядет к тебе, праведный и спасающий, кроткий, сидящий на ослице и на молодом осле, сыне подъяремной.
9:9 χαῖρε χαιρω rejoice; hail σφόδρα σφοδρα vehemently; tremendously θύγατερ θυγατηρ daughter Σιων σιων Siōn; Sion κήρυσσε κηρυσσω herald; proclaim θύγατερ θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem ἰδοὺ ιδου see!; here I am ὁ ο the βασιλεύς βασιλευς monarch; king σου σου of you; your ἔρχεταί ερχομαι come; go σοι σοι you δίκαιος δικαιος right; just καὶ και and; even σῴζων σωζω save αὐτός αυτος he; him πραῢς πραυς gentle καὶ και and; even ἐπιβεβηκὼς επιβαινω mount; step on ἐπὶ επι in; on ὑποζύγιον υποζυγιον beast of burden καὶ και and; even πῶλον πωλος foal νέον νεος new; young
9:9 גִּילִ֨י gîlˌî גיל rejoice מְאֹ֜ד mᵊʔˈōḏ מְאֹד might בַּת־ baṯ- בַּת daughter צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion הָרִ֨יעִי֙ hārˈîʕî רוע shout בַּ֣ת bˈaṯ בַּת daughter יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem הִנֵּ֤ה hinnˈē הִנֵּה behold מַלְכֵּךְ֙ malkēḵ מֶלֶךְ king יָ֣בֹוא yˈāvô בוא come לָ֔ךְ lˈāḵ לְ to צַדִּ֥יק ṣaddˌîq צַדִּיק just וְ wᵊ וְ and נֹושָׁ֖ע nôšˌāʕ ישׁע help ה֑וּא hˈû הוּא he עָנִי֙ ʕānˌî עָנִי humble וְ wᵊ וְ and רֹכֵ֣ב rōḵˈēv רכב ride עַל־ ʕal- עַל upon חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass וְ wᵊ וְ and עַל־ ʕal- עַל upon עַ֖יִר ʕˌayir עַיִר steed בֶּן־ ben- בֵּן son אֲתֹנֹֽות׃ ʔᵃṯōnˈôṯ אָתֹון she-ass
9:9. exulta satis filia Sion iubila filia Hierusalem ecce rex tuus veniet tibi iustus et salvator ipse pauper et ascendens super asinum et super pullum filium asinaeRejoice greatly, O daughter of Sion, shout for joy, O daughter of Jerusalem: BEHOLD THY KING will come to thee, the just and saviour: he is poor, and riding upon an ass, and upon a colt, the foal of an ass.
9. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass.
9:9. Rejoice well, daughter of Zion, shout for joy, daughter of Jerusalem. Behold, your King will come to you: the Just One, the Savior. He is poor and riding upon a donkey, and upon a colt, the son of a donkey.
9:9. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass:

9:9 Ликуй от радости, дщерь Сиона, торжествуй, дщерь Иерусалима: се Царь твой грядет к тебе, праведный и спасающий, кроткий, сидящий на ослице и на молодом осле, сыне подъяремной.
9:9
χαῖρε χαιρω rejoice; hail
σφόδρα σφοδρα vehemently; tremendously
θύγατερ θυγατηρ daughter
Σιων σιων Siōn; Sion
κήρυσσε κηρυσσω herald; proclaim
θύγατερ θυγατηρ daughter
Ιερουσαλημ ιερουσαλημ Jerusalem
ἰδοὺ ιδου see!; here I am
ο the
βασιλεύς βασιλευς monarch; king
σου σου of you; your
ἔρχεταί ερχομαι come; go
σοι σοι you
δίκαιος δικαιος right; just
καὶ και and; even
σῴζων σωζω save
αὐτός αυτος he; him
πραῢς πραυς gentle
καὶ και and; even
ἐπιβεβηκὼς επιβαινω mount; step on
ἐπὶ επι in; on
ὑποζύγιον υποζυγιον beast of burden
καὶ και and; even
πῶλον πωλος foal
νέον νεος new; young
9:9
גִּילִ֨י gîlˌî גיל rejoice
מְאֹ֜ד mᵊʔˈōḏ מְאֹד might
בַּת־ baṯ- בַּת daughter
צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion
הָרִ֨יעִי֙ hārˈîʕî רוע shout
בַּ֣ת bˈaṯ בַּת daughter
יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
הִנֵּ֤ה hinnˈē הִנֵּה behold
מַלְכֵּךְ֙ malkēḵ מֶלֶךְ king
יָ֣בֹוא yˈāvô בוא come
לָ֔ךְ lˈāḵ לְ to
צַדִּ֥יק ṣaddˌîq צַדִּיק just
וְ wᵊ וְ and
נֹושָׁ֖ע nôšˌāʕ ישׁע help
ה֑וּא hˈû הוּא he
עָנִי֙ ʕānˌî עָנִי humble
וְ wᵊ וְ and
רֹכֵ֣ב rōḵˈēv רכב ride
עַל־ ʕal- עַל upon
חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
עַ֖יִר ʕˌayir עַיִר steed
בֶּן־ ben- בֵּן son
אֲתֹנֹֽות׃ ʔᵃṯōnˈôṯ אָתֹון she-ass
9:9. exulta satis filia Sion iubila filia Hierusalem ecce rex tuus veniet tibi iustus et salvator ipse pauper et ascendens super asinum et super pullum filium asinae
Rejoice greatly, O daughter of Sion, shout for joy, O daughter of Jerusalem: BEHOLD THY KING will come to thee, the just and saviour: he is poor, and riding upon an ass, and upon a colt, the foal of an ass.
9:9. Rejoice well, daughter of Zion, shout for joy, daughter of Jerusalem. Behold, your King will come to you: the Just One, the Savior. He is poor and riding upon a donkey, and upon a colt, the son of a donkey.
9:9. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Но залогом прочности мира и безопасности не в каком-либо частном случае, а на долгое время, навсегда, служит явление мессианского Царя, шествующего к Иерусалиму на молодом осленке. Это шествие свидетельствует как о миролюбии этого Царя (конь - животное, употребляющееся для военных целей), так и о Его необыкновенном смирении: "осел по замечанию Ружемонта, без сомнения пользуется на востоке меньшим презрением, чем у нас, и езда на осле не представляет там ничего смешного, тем не менее, ни цари, ни знатные люди не употребляют этого животного" (с. 218, см. Кеil 600). Отличительными качествами этого Царя являются еще справедливость и готовность спасать Своих подданных. - Исполнение пророчества Зах IX:9: видим в торжественном входе Господа Иисуса Христа в Иерусалим, описанном в Мф XXI:2: след., Мк XI:2: след., Лк XIX:30: след. и Ин XII:14: след. В особенности точно совпадает содержание пророчества с описанием осуществления его у евангелиста Матфея, который упоминает об ослице и молодом осле (ст. 2, 5: и 7): для Господа было необходимо только одно животное; и да сбудется реченное через пророка (ст. 4), по слову Господа, приведены были ослица и осленок. По замечанию Кейля, "ослица должна была сопутствовать для того, чтобы вполне представить образ, начертанный Захариею" (S. 602). Однако, намеренно, во всяком случае, нельзя было воспроизвести в действительности то, что предъизображено у пророка: легко было заставить учеников сделать угодное своему Учителю; но как побудить толпу, в значительной части, враждебно настроенную против пророка из Галилеи, возглашать Ему: "осанна"? В данном случае, смягчить ожесточившиеся сердца было столь же трудно, как заставить камни возопить: ясно, что Захария не естественным человеческим умом прозрел в будущем столь знаменательный факт из жизни Спасителя. Помимо толкователей, следующих св. Ефрему и толкующих факт шествия Царя мира на осле в смысле указания на Его добровольное унижение, некоторые исследователи осуществление разбираемого пророчества в Новом Завете рассматривают как безмолвное обличение плотских ожиданий иудеев (Erich Haupt, Die alttestamentlichen Citate in den vier Evangelien, Colberg. 187:1. Ss. 27:7: и 27:9; W. W. graf Baudissin, Einleitung in die Bucher des Alten Testamentes, Leipzig 1901: S. 57:7; Keil 600, Ефр. 240).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. 10 And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth. 11 As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.
That here begins a prophecy of the Messiah and his kingdom is plain from the literal accomplishment of the ninth verse in, and its express application to, Christ's riding in triumph into Jerusalem, Matt. xxi. 5; John xii. 15.
I. Here is notice given of the approach of the Messiah promised, as matter of great joy to the Old-Testament church: Behold, thy king cometh unto thee. Christ is a king, invested with regal powers and prerogatives, a sovereign prince, an absolute monarch, having all power both in heaven and on earth. He is Zion's king. God has set him upon his holy hill of Zion, Ps. ii. 6. In Zion his glory as a king shines; thence his law went forth, even the word of the Lord. In the gospel-church his spiritual kingdom is administered; it is by him that the ordinances of the church are instituted, and its officers commissioned; and it is taken under his protection; he fights the church's battles and secures its interests, as its king. "This King has been long in coming, but now, behold, he cometh; he is at the door. There are but a few ages more to run out, and he that shall come will come. He cometh unto thee; the Word will shortly be made flesh, and dwell within thy borders; he will come to his own. And therefore rejoice, rejoice greatly, and shout for joy; look upon it as good news, and be assured it is true; please thyself to think that he is coming, that he is on his way towards thee; and be ready to go forth to meet him with acclamations of joy, as one not able to conceal it, it is so great, nor ashamed to own it, it is so just; cry Hosanna to him." Christ's approaches ought to be the church's applauses.
II. Here is such a description of him as renders him very amiable in the eyes of all his loving subjects, and his coming to them very acceptable. 1. He is a righteous ruler; all his acts of government will be exactly according to the rules of equity, for he is just. 2. He is a powerful protector to all those that bear faith and true allegiance to him, for he has salvation; he has it in his power; he has it to bestow upon all his subjects. He is the God of salvation; treasures of salvation are in him. He is servatus--saving himself (so some read it), rising out of the grave by his own power and so qualifying himself to be our Saviour. (3.) He is a meek, humble, tender Father to all his subjects as his children; he is lowly; he is poor and afflicted (so the word signifies), so it denotes the meanness of his condition; having emptied himself, he was despised and rejected of men. But the evangelist translates it so as to express the temper of his spirit: he is meek, not taking state upon him, nor resenting injuries, but humbling himself from first to last, condescending to the mean, compassionate to the miserable; this was a bright and excellent character of him as a prophet (Matt. xi. 29, Learn of me, for I am meek and lowly in heart), and no less so as a king. It was a proof of this that, when he made his public entry into his own city (and it was the only passage of his life that had any thing in it magnificent in the eye of the world), he chose to ride, not upon a stately horse, or in a chariot, as great men used to ride, but upon an ass, a beast of service indeed, but a poor silly and contemptible one, low and slow, and in those days ridden only by the meaner sort of people; nor was it an ass fitted for use, but an ass's colt, a little foolish unmanageable thing, that would be more likely to disgrace his rider than be any credit to him; and that not his own neither, nor helped off, as sometimes a sorry horse is, by good furniture, for he had no saddle, no housings, no trappings, no equipage, but his disciples' clothes thrown upon the colt;' for he made himself of no reputation when he visited us in great humility.
III. His kingdom is here set forth in the glory of it. This king has, and will have, a kingdom, not of this world, but a spiritual kingdom, a kingdom of heaven. 1. It shall not be set up and advanced by external force, by an arm of flesh or carnal weapons of warfare. No; he will cut off the chariot from Ephraim and the horses from Jerusalem (v. 10), for he shall have no occasion for them while he himself rides upon an ass. He will, in kindness to his people, cut off their horses and chariots, that they may not cut themselves off from God by putting that confidence in them which they should put in the power of God only. He will himself undertake their protection, will himself be a wall of fire about Jerusalem and give his angels charge concerning it (those chariots of fire and horses of fire), and then the chariots and horses they had in their service shall be discarded and cut off as altogether needless. 2. It shall be propagated and established by the preaching of the gospel, the speaking of peace to the heathen; for Christ came and preached peace to those that were afar off and to those that were nigh; and so established his kingdom by proclaiming on earth peace, and good-will towards men. 3. His kingdom, as far as it prevails in the minds of men and has the ascendant over them, will make them peaceable, and slay all enmities; it will cut off the battle-bow, and beat swords into plough-shares. It will not only command the peace, but will create the fruit of the lips, peace. 4. It shall extend itself to all parts of the world, in defiance of the opposition given to it. "The chariot and horse that come against Ephraim and Jerusalem, to oppose the progress of Zion's King, shall be cut off; his gospel shall be preached to the world, and be received among the heathen, so that his dominion shall be from sea to sea, and from the river even to the ends of the earth, as was foretold by David," Ps. lxxii. 8. The preachers of the gospel shall carry it from one country, one island, to another, till some of the remotest corners of the world are enlightened and reduced by it.
IV. Here is an account of the great benefit procured for mankind by the Messiah, which is redemption from extreme misery, typified by the deliverance of the Jews out of their captivity in Babylon (v. 11): "As for thee also (thee, O daughter of Jerusalem! or thee, O Messiah the Prince!) by the blood of thy covenant, by force and virtue of the covenant made with Abraham, sealed with the blood of circumcision, and the covenant made with Israel at Mount Sinai, sealed with the blood of sacrifices, in pursuance and performance of that covenant, I have now of late sent forth thy prisoners, thy captives out of Babylon, which was to them a most uncomfortable place, as a pit in which was no water." It was part of the covenant that, if in the land of their captivity, they sought the Lord, he would be found of them, Lev. xxvi. 42, 44, 45; Deut. xxx. 4. It was by the blood of that covenant, typifying the blood of Christ, in whom all God's covenants with man are yea and amen, that they were released out of captivity; and this was but a shadow of the great salvation wrought out by thy King, O daughter of Zion! Note, A sinful state is a state of bondage; it is a spiritual prison; it is a pit, or a dungeon, in which there is no water, no comfort at all to be had. We are all by nature prisoners in this pit; the scripture has concluded us all under sin, and bound us over to the justice of God. God is pleased to deal upon new terms with these prisoners, to enter into another covenant with them; the blood of Christ is the blood of that covenant, purchased it for us and all the benefits of it; by that blood of the covenant effectual provision is made for the sending forth of these prisoners upon easy and honourable terms, and proclamation made of liberty to the captives and the opening of the prison to those that were bound, like Cyrus's proclamation to the Jews in Babylon, which all those whose spirits God stirs up will come and take the benefit of.
Adam Clarke: Commentary on the Bible - 1831
9:9: Rejoice greatly, O daughter of Zion - See this prophecy explained on Mat 21:5 (note).
Behold, thy King cometh - Not Zerubbabel, for he was never king; nor have they had a king, except Jesus the Christ, from the days of Zedekiah to the present time.
He is just - The righteous One, and the Fountain of righteousness.
Having salvation - He alone can save from sin, Satan, death, and hell.
Lowly - Without worldly pomp or splendor; for neither his kingdom, nor that of his followers, is of this world.
Riding upon an ass - God had commanded the kings of Israel not to multiply horses. The kings who broke this command were miserable themselves, and scourgers to their people. Jesus came to fulfill the law. Had he in his title of king rode upon a horse, it would have been a breach of a positive command of God; therefore, he rode upon an ass, and thus fulfilled the prophecy, and kept the precept unbroken. Hence it is immediately added: -
Albert Barnes: Notes on the Bible - 1834
9:9: From the protection, which God promised to His people and to His House, the prophet passes on to Him who was ever in his thoughts, and for whose sake that people and temple were preserved. He had described the great conqueror of this world, sweeping along in his course of victory. In contrast with such as he, he now exhibits to his people the character and procession of their king. "Rejoice greatly." Not with this world's joy. God never exhorts man to "rejoice greatly" in this world's fleeting joys. He allows us to be glad, as children, before Him; He permits such buoyancy of heart, if innocent; but He does not command it. "Now" He commands His people to burst out into a jubilee of rejoicing: they were to dance and shout for gladness of spirit; "despising the poor exultation of this world and exulting with that exceeding" yet chaste joy, which befits the true bliss to be brought by their King and Saviour. Rup.: "This word, 'greatly,' means that there should be no measure whatever in their exultation; for the exultation of the children of the bridegroom is far unlike to the exultation of the children of this world." Cyril: "He biddeth the spiritual Zion rejoice, inasmuch as dejection was removed. For what cause of sorrow is there, when sin has been removed, death trampled under foot, and human nature called to the dignity of freedom, and crowned with the grace of adoption and illumined with the heavenly gift?"
Behold, thy king cometh unto thee - He does not say "a king," but "'thy' king;" thy king, thine own, the long-promised, the long-expected; He who, when they had kings of their own, given them by God, had been promised as "the" king ; "the righteous Ruler among men" Sa2 23:3, of the seed of David; He who, above all other kings, was "their" King and Savior; whose kingdom was to absorb in itself all kingdoms of the earth; "the King of kings, and Lord of lords." Her king was to come "to her." He was in a manner then "of her," and "not of her;" "of her," since He was to be "her king," "not of her," since He was to "come to her." As Man, He was born of her: as God, the Word made flesh, He "came to" her. "'To thee,' to be manifest unto thee; 'to be thine by communion of nature' Ti1 3:16; 'as He is thine, by the earnest of the Eternal Spirit and the gift of the Father, to procure thy good' Heb 2:14. 'Unto us a Child is born, unto us a Son is given' Isa 9:6." Of this, His entry into Jerusalem was an image. But how should he come? "He shall come to thee," says an old Jewish writing, , "to atone thee; He shall come to thee, to upraise thee; He shall come to thee, to raise thee up to His temple, and to espouse thee with an everlasting espousal."
He is just and having salvation - Just or righteous, and the Fountain of justice or righteousness. For what He is, "that" He diffuseth. Righteousness which God "Is," and righteousness which God, made Man, imparts, are often blended in Holy Scripture. Isa 45:21; Isa 53:11; Jer 23:5-6; Jer 33:15-16; Mal 4:2. This is also the source of the exceeding joy. For the coming of their king in righteousness would be, to sinful man, a cause, not of joy but of fear. This was the source of the Angel's message of joy; "I bring you good tidings of great joy, which shall be to all people; for unto you is born this day, in the city of David, a Saviour" Luk 2:10-11.
He is just - Dionysius: "Because in the Divine Nature, He is the Fountain of all holiness and justice." "As Thou art righteous Thyself, Thou orderest all things righteously. For Thy power is the beginning of righteousness" . According to the nature which He took, He was also most just; for He ever sought the glory of the Father, and "He did no sin, neither was guile found in His Mouth" Pe1 2:22. In the way also of justice He satisfied for people, delivering Himself for their faults to the pain of the most bitter death, to satisfy the honor of the Divine Majesty, so that sin should not remain unpunished. Hence, He saith of Himself; "He that seeketh His glory that sent Him, the same is true, and no unrighteousness is in Him" Joh 7:18. Of whom also Stephen said to the Jews, "Your fathers slew them which showed before of the coming of the Just One, of whom ye have been now the betrayers and murderers" Act 7:52.
Righteousness is an awful attribute of God. It is a glory and perfection of His Being, for the perfect to gaze on and adore. Mercy, issuing in our salvation, is the attribute which draws us sinners. And this lies in the promise that He should "come to them," however the one word נושׁע nô sha‛ be rendered . The meaning of such a prophecy as this is secure, independent of single words. The whole context implies, that He should come as a ruler and deliverer, whether the word נושׁע nô sha‛ signify "endued with salvation" (whereas the old versions rendered it, "Saviour"), or whether it be, "saved." For as He came, not for Himself but for us, so, in as far as He could be said to be saved, He was "saved," not for Himself but for us. Of our Lord, as Man, it is, in like way, said, "Thou shalt not leave His soul in Hell" Psa 16:10, or, "whom God raised up, having loosed the pains of death, because it was not possible that He should be holden of it" Act 2:24.
As Man, He was raised from the dead; as God, He raised Himself from the dead, for our sakes, for whom He died. For us, He was born a Saviour; for us, He was endued with salvation; for us, He was saved from being held of death; in like way as, of His Human Nature, the Apostle says, "He was heard, in that He feared" Heb 5:7. To us, as sinners, it is happiest to hear of the Saviour; but the most literal meaning "saved" has its own proper comfort: for it implies the Sufferings, by which that salvation was procured, and so it contains a hint of the teaching by Isaiah, "He was taken from oppression and from judgment;" upon which that same wide reign follows, of which David, in his picture of the Passion Psa 22:27-28, and Isaiah Isa 53:10-12 prophesy. Osorius: "This 'saved' does not imply, that He obtained salvation for His own otherwise than from Himself. "Mine own arm," He saith in Isaiah, "brought salvation unto Me" Isa 63:5. But its Man, He obtained salvation from the indwelling Godhead. For when He destroyed the might of death, when, rising from the dead, He ascended into heaven, when He took on Him the everlasting kingdom of heaven and earth, He obtained salvation from the glory of the Father, that is, from His own Divinity, to impart it to all His. The Hebrew word then in no way diminishes the amplitude of His dignity. For we confess, that the Human Nature of Christ had that everlasting glory added to It from His Divine Nature, so that He should not only be Himself adorned with those everlasting gifts, but should became the cause of everlasting salvation to all who obey Him."
Lowly - Outward lowliness of condition, is, through the grace of God, the best fosterer of the inward. The word "lowly" wonderfully expresses the union of both; lowness of outward state with lowliness of soul. The Hebrew word expresses the condition of one, who is bowed down, brought low through oppression, affliction, desolation, poverty, persecution, bereavement; but only if at the same time, he had in him the fruit of all these, in lowliness of mind, submission to God, piety. Thus, our Lord pronounces the blessedness of "the poor" and "the poor in spirit," that is, poor in estate, who are poor in soul also. But in no case does it express lowliness of mind without lowness of condition. One lowly, who was not afflicted, would never be so called. The prophet then declares that their king should come to them in a poor condition, "stricken, smitten, and afflicted" Isa 53:4, and with the special grace of that condition, meekness, gentleness and lowliness of soul; and our Lord bids us, "Learn of Me, for I am meek and lowly of heart" Mat 11:29. Dionysius: "He saith of Himself in the Gospel, 'The foxes have holes and the birds of the air have nests, but the Son of Man hath not where to lay His Head' Mat 8:20. 'For though He was rich, He for our sakes became poor, that we through His poverty might be rich' Co2 8:9."
Lowly and riding upon an ass - Kings of the earth ride in state. The days were long since by, when the sons of the judges rode on asses Jdg 10:4; Jdg 12:14. Even then the more distinguished rode on "white" (that is, roan) Jdg 5:10 asses. The mule, as a taller animal, was used by David Kg1 1:33, Kg1 1:38, Kg1 1:44 and his sons Sa2 13:29; Sa2 18:9, while asses were used for his household Sa2 16:2, and by Ziba, Shimei, Mephibosheth, Ahitophel, Sa2 16:1; Sa2 17:23; Sa2 19:26; Kg1 2:40, and, later, by the old prophet of Bethel Kg1 13:13, Kg1 13:23, Kg1 13:27. David had reserved horses for 100 chariots, Sa2 8:4, after the defeat of the Syrians, but he himself did not use them. Absalom employed "chariots and horses" Sa2 15:1 as part of his pomp, when preparing to displace his father; and Solomon multiplied them Kg1 4:26; Kg1 10:26; Ch2 1:14; Ch2 9:25. He speaks of it as an indignity or Rev_erse; "I have seen servants upon horses, and princes walking, as servants, upon the earth" Ecc 10:7.
The burial of an ass became a proverb for a disgraced end Jer 22:19. There is no instance in which a king rode on an ass, save He whose kingdom was not of this world. The prophecy, then, was framed to prepare the Jews to expect a prophet-king, not a king of this world. Their eyes were fixed on this passage. In the Talmud, in their traditional interpretations, and in their mystical books, they dwelt on these words. The mention of the ass, elsewhere, seemed to them typical of this ass, on which their Messiah should ride. "If a man in a dream seeth an ass," says the Talmud, "he shall see salvation." It is an instance of prophecy which, humanly speaking, a false Messiah could have fulfilled, but which, from its nature, none would fulfill, save the True. For "their" minds were set on earthly glory and worldly greatness: it would have been inconsistent with the claims of one, whose kingdom was of this world.
It belonged to the character of Him, who was buffeted, mocked, scourged, spit upon, crucified, died for us, and rose again. It was divine humiliation, which in the purpose of God, was to be compensated by divine power. In itself it would, if insulated, have been unmeaning. The Holy Spirit prophesied it, Jesus fulfilled it, to show the Jews, of what nature His kingdom was. Hence, the challenge; , "Let us look at the prophecy, that in words, and that in act. What is the prophecy? "Lo, thy king cometh unto thee, meek, and sitting upon an ass, and upon a colt;" not driving chariots as other kings, not in pomp nor attended by guards, but showing herein also all gentleness. Ask the Jew then, What king, riding on an ass, came to Jerusalem? He could name none, save this One alone." An ancient writer says, , "The Greeks too" (not the Jews only) "will laugh at us, saying, that 'The God of the Christians, who is called Christ, sat upon an ass.'" The same mockery was probably intended by Sapor king of Persia, which the Jews met with equal pride.
The taunt continues until now. : "It is not hid from you, O congregation of Christians, that 'rider upon an ass' indicates Christ." The Mohammedans appropriate the title "rider upon a camel" to Mohammad, as the grander animal . The taunt of worshiping "Him who sat upon an ass" was of the same class as those of the worship of the Crucified; , "one dead and crucified, who could not save himself;" "a crucified Man," "that great Man," or (if it suited them so to speak) "that great sophist who was crucified," but who now, for above 1800 years, reigns, "to all, the King; to all, the Judge; to all, Lord and God." "Christ did not only fulfill prophecies or plant the doctrines of truth, but did thereby also order our life for us, everywhere laying down for us rules of necessary use and, by all, correcting our life." Even Jews, having rejected our Lord, saw this. "Not from poverty," says one, (Kimchi), "for behold the whole world shall be in his power - but from humility he will ride upon an ass; and further to show that Israel (namely, the establishment of His kingdom or Church) shall not lack horse nor chariot: therefore it is added, "And I will cut off the chariot from Ephraim and the horse from Jerusalem." And another; , "He, that is, thy true king David, shall come to thee; and he mentions of his qualities that he shall be "righteous and נושׁע nô sha‛ , in his wars; but his salvation shall not be from strength of his wars, for he shall come "lowly" and "riding upon an ass." "And riding on an ass," this is not on account of his want, but to show that peace and truth shall be in his days; and therefore he says immediately, "And I will cut off the chariot from Ephraim and the horse from Jerusalem;" namely, that such shall be the peace and stillness in the world, that in Ephraim (that is, the tribes) and in Jerusalem (that is, the kingdom of Judah) they shall "trust" no more in horse and in rider, but "in the name of God." And because it is the way of princes and chiefs to take example from the life of their kings, and to do as they, therefore he saith, that when the king Messiah rideth upon an ass, and "has no pleasure in the strength of a horse," there will be no other in Jerusalem or the lands of the tribes, who will have pleasure in riding on a horse. And therefore he says, "And I will cut off the chariot from Ephraim and the horse from Jerusalem;" and he assigns the reason for this, when he says, "And the battlebow shall be cut off and he shall speak peace among the nations," that is, there shall be no more war in the world, because he shall "speak peace unto the nations, and by the word of his lips he shall dispose peace unto them." Isa 26:12.
And upon a colt, the foal of an ass - The word rendered "colt," as with us, signifies the young, as yet unbroken animal. In the fulfillment, our Lord directed His disciples to find "an ass tied, and a colt with her, whereon never man sat" Mat 21:2; Mar 11:2; Luk 19:30. The prophet foretold that He would ride on both animals; our Lord, by commanding both to be brought, showed that the prophet had a special meaning in naming both. Matthew relates that both were employed. "They brought the ass and the colt, and put on them their clothes, and they set Him thereon." The untrained colt, an appendage to its mother, was a yet humbler animal. But as the whole action was a picture of our Lord's humility and of the unearthliness of His kingdom, so, doubtless, His riding upon the two animals was a part of that picture. There was no need of two animals to bear our Lord for that short distance. John notices especially, "These things understood not His disciples at the first" Joh 12:16. The ass, an unclean stupid debased ignoble drudge, was in itself a picture of unregenerate man, a slave to his passions and to devils, toiling under the load of ever-increasing sin. But, of man, the Jew had been under the yoke and was broken; the Gentiles were the wild unbroken colt. Both were to be brought under obedience to Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: Rejoice: Zac 2:10; Psa 97:6-8; Isa 12:6, Isa 40:9, Isa 52:9, Isa 52:10, Isa 62:11; Zep 3:14, Zep 3:15
behold: Psa 2:6, Psa 45:1, Psa 110:1-4; Isa 9:6, Isa 9:7, Isa 32:1, Isa 32:2; Jer 23:5, Jer 23:6, Jer 30:9; Mat 21:4, Mat 21:5; Mar 11:9, Mar 11:10; Luk 19:37, Luk 19:38; Joh 1:49, Joh 12:13-15, Joh 19:15
he is: Psa 45:6, Psa 45:7, Psa 85:9-12; Isa 45:21; Mat 1:21; Rom 3:24-26
having salvation: or, saving himself
lowly: Mat 11:29, Mat 21:5-7; Mar 11:7; Luk 19:30-35; Joh 12:14-16
Geneva 1599
9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh to thee: (m) he [is] just, and having salvation; lowly, and riding upon a (n) donkey, and upon a colt the foal of a donkey.
(m) That is, he has righteousness and salvation in himself for the use and benefit of his Church.
(n) Which declares that they should not look for such a king as would be glorious in the eyes of man, but should be poor, and yet in himself have all power to deliver his own: and this is meant of Christ, as in (Mt 21:5).
John Gill
9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem,.... By whom are meant, not the inhabitants of Jerusalem in common; nor the children in it, that said Hosannas to the son of David; but the church of God, and true believers in Christ, who are called upon to "rejoice" and "shout": not merely in an external way, by showing marks of outward joy, but in a spiritual manner, for which there was good reason, as follows:
behold, thy King cometh unto thee; Aben Ezra says that interpreters are divided about the sense of this prophecy; some say it is Messiah the son of David; and others, Messiah the son of Joseph. R. Moses, the priest, he observes, thinks that Nehemiah the Tirshathite is meant; and he himself is of opinion that Judas Maccabeus is intended; but Jarchi affirms that it is impossible to interpret it of any other than the King Messiah; and this is the sense of many of their writers, both ancient and modern. It is applied to him in the Talmud; they say (r), he that sees an ass in his dream, let him look for salvation, as it is said, behold, thy king cometh unto thee, "riding on an ass". R. Alexander relates that R. Joshua ben Levi opposed these two phrases to each other, "in its time", and "I will hasten it", Is 60:22 and gave this as the sense to reconcile them: if they (the Israelites) are worthy, i.e. of the coming of the Messiah, "I will hasten it"; if they are not worthy, it shall be "in its time"; and that he also put these Scriptures together, and compared them to that Scripture, "behold, one like the Son of man came with the clouds of heaven", Dan 7:13 and also what is written, "poor, and riding on an ass"; if they are worthy, he will come with the clouds of heaven; if they are not worthy, he will come poor and riding on an ass (s). In an ancient book (t) of theirs, at least so reckoned, it is said the King Messiah shall prevail over them all (the nations of the world, and the Israelites); as it is said, "poor, and riding on an ass, and on a colt, the foal of an ass": and in several other places of that work, and other treatises in it (u), the text is applied to the Messiah; as it likewise is in their ancient Midrashes or expositions. In one (w) it is observed,
"the Rabbins say an ox; this is the anointed for war, as it is said, "his glory is like the firstling of his bullock", Deut 33:17 an ass; this is the King Messiah, as it is said, "poor, and riding on an ass";''
and again (x), on these words, "binding his foal to the vine, and his ass's colt unto the choice vine", Gen 49:11, this remark is made; this shall be when that shall come to pass which is written of him, "poor, and riding on an ass". And in another (y) of their expositions, the two Redeemers, Moses and the Messiah, are compared together; and, among the several things in which they agree, this is one; as it is said of the former redeemer, "and Moses took his wife and his sons, and set them on an ass", Ex 4:20 so it is said of the latter Redeemer (the Messiah), "poor, and riding on an ass". And thus it is interpreted by many of their more modern writers (z). This is to be understood of Christ's coming, not merely to Jerusalem, when he rode on an ass, after mentioned; but of his coming in the flesh, when he came to Zion, and for her good; and which was wonderful, and therefore a "behold" is prefixed to it; and is matter of great joy, which she is called to show, because of the birth of him who is her Saviour; and because of the good things that come by him; and because of his appearing as a King, and her King; for, as he was prophesied of as such, as such he came, though his kingdom was not of this world; and as Zion's King, being placed there by his Father, and to which he has a right by virtue of redemption, and is owned as such by his people in the effectual calling, and to whom all the following characters belong.
He is just: not only essentially righteous as God, but just and upright in the whole course of, his life as man; and faithful in the administration of his office as Mediator; and the author and bringer in of righteousness to his people:
and having salvation; the salvation of his church and people; which he not only had at heart, but had it to execute, being appointed to that service by his Father, and having agreed unto it as the surety of his people, and was the business he was coming into the world to do, here prophesied of; yea, he is called salvation itself, as in a parallel text, Is 62:11 the purpose of it was purposed in him; God resolved to save his people by him, and by him only; he never intended to save any but in and through him; and the thing was not only consulted with him, but the scheme of it was drawn in him; God was in Christ reconciling the world unto himself. The covenant of grace, in which salvation is a principal article, was made with him; and he, as the surety of that covenant, undertook it; and in the fulness of time being sent, came to effect it; for which he was abundantly qualified, being God and man in one person, and so had something to offer as a sacrifice for satisfaction to law and justice, in order to obtain it; and could put a sufficient virtue therein to answer the end, being the mighty God; and having as Mediator a commission from his divine Father, he is become, by his obedience, sufferings, and death, the author of eternal salvation to his people; and in him salvation is, and in no other; and in vain it is to expect it from any other, or in any other way, than by him, Acts 4:12. Some render the word "saved" (a); as he was by his divine Father, when he was raised from the dead, and not suffered to see corruption; see Heb 5:7 others, "saving himself" (b); when he raised himself from the dead, and thereby declared himself to be the Son of God; and when he brought salvation to his body, the church, which is himself, Is 63:5
lowly; meek, and humble, as he appeared to be in the assumption of human nature; in his carriage to sinners, conversation with them, and reception of them; in his ministrations to his disciples; and in not seeking his own, but his Father's glory. Or "poor" (c); as Jesus the Messiah was; born of poor parents, had not where to lay his head, and was ministered unto by others; See 2Cor 8:9
and riding upon an ass, and upon a colt the foal of an ass; which was fulfilled in Jesus of Nazareth, Mt 21:4 not that he rode upon them both, but on the foal only; for so it should be rendered, "upon an ass, that is, upon a colt, the foal of an ass" (d). The Jews have a fable, that the ass Abraham saddled, when he went to sacrifice his son Isaac, was the foal of the ass that was created on the evening of the sabbath, that is, at the creation; and that the same Moses set his wife and sons upon, when he came out of Midian; and the same ass, they say, Messiah the son of David was to ride upon at his coming (e); but one of such a prodigious age surely could not be called a colt, or a foal; however, this fable shows the conviction of their minds that this is a prophecy of the Messiah, and that they expected the Messiah to ride upon an ass, according to it, as our Messiah Jesus did. And the Greeks have another fable, which perhaps took its rise from this prophecy, that when Antiochus entered the temple at Jerusalem, he found in it an image of a man in wood, with a long beard, riding on an ass (f). And a like falsehood is told by Tacitus (g), that the Jews consecrated the effigies of an ass in the inmost part of the temple; because a flock of wild asses, as he pretends, directed them to fountains of water, when in the wilderness, and ready to die with thirst; and yet he himself afterwards says, the Jews have no images, neither in their cities, nor in their temple: and from hence it may be arose the calumny cast upon the primitive Christians, who were sometimes confounded with the Jews, that they worshipped an ass's head; and which is refuted by Tertullian (h).
(r) T. Bab. Beracot, fol. 56. 2. (s) T. Bab. Sanhedrin, fol. 98. 1. Vid. etiam ib. fol. 99. 10. (t) Zohar in Gen. fol. 127. 3. (u) Zohar in Numb. fol. 83. 4. & in Deut. fol. 117. 1. & 118. 3. Raya Mehimna apud ib. in Lev. fol. 38. 3. & in Numb. fol. 97. 2. (w) Bereshit Rabba, sect. 75. fol. 66. 2. (x) Bereshit Rabba, sect. 98. fol. 85. 3. (y) Midrash Kohelet, fol. 63. 2. (z) Jarchi in Isa. xxvi. 6. Baal hatturim on Exod. fol. 88. 2. Abarbinel, Mashmiah Jeshuah, fol. 15. 4. R. Abraham Seba, Tzeror Hammor, fol. 46. 2. Caphtor Uperah, fol. 81. 2. (a) "et salvatus ipse", Pagninus, Montanus, Cocceius; "servatus", Calvin, De Dieu. Schultens (i) observes, that in the Arabic language, signifies large, ample, spacious, and denotes amplitude of riches, power, knowledge, happiness, and glory; and in this place the word describes a king endued with most ample salvation, and brought into this amplitude out of poverty and straits, darkness and misery. (b) "Servabit seipsum", Vatablus. (c) pauper, V. L. Calvin, Junius & Tremellius, Piscator; "inops", Cocceius (d) "id est, super pullum", Noldius. (e) Pirke Eliezer, c. 31. fol. 32. 1. Caphtor Uperah, fol. 81. 2. (f) Diodor. Sicul. Excerpta, l. 34. p. 901, 902. (g) Hist. l. 5. c. 3, 4, 5. (h) Apologet. c. 16. ad nationes, l. 1. c. 11. (i) Origines Hebr. l. 1. p. 18, 19, 20. & indicul. voc. Hebr. in calce ejus.
John Wesley
9:9 Thy king - The Messiah. He is just - The righteous one, who cometh to fulfil all righteousness. Having salvation - To bestow on all that believe in him.
Robert Jamieson, A. R. Fausset and David Brown
9:9 From the coming of the Grecian conqueror, Zechariah makes a sudden transition, by the prophetical law of suggestion, to the coming of King Messiah, a very different character.
daughter of Zion--The theocratic people is called to "rejoice" at the coming of her King (Ps 2:11).
unto thee--He comes not for His own gain or pleasure, as earthly kings come, but for the sake of His Church: especially for the Jews' sake, at His second coming (Rom 11:26).
he is just--righteous: an attribute constantly given to Messiah (Is 45:21; Is 53:11; Jer 23:5-6) in connection with salvation. He does not merely pardon by conniving at sin, but He justifies by becoming the Lord our righteousness fulfiller, so that not merely mercy, but justice, requires the justification of the sinner who by faith becomes one with Christ. God's justice is not set aside by the sinner's salvation, but is magnified and made honorable by it (Is 42:1, Is 42:21). His future reign "in righteousness," also, is especially referred to (Is 32:1).
having salvation--not passively, as some interpret it, "saved," which the context, referring to a "king" coming to reign, forbids; also the old versions, the Septuagint, Syriac, and Vulgate, give Saviour. The Hebrew is reflexive in sense, "showing Himself a Saviour; . . . having salvation in Himself" for us. Endowed with a salvation which He bestows as a king. Compare Margin, "saving Himself." Compare Mt 1:21, in the Greek, "Himself shall save His people"; that is, not by any other, but by Himself shall He save [PEARSON On the Creed]. His "having salvation" for others manifested that He had in Himself that righteousness which was indispensable for the justification of the unrighteous (1Cor 1:30; 2Cor 5:21; 1Jn 2:1). This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save. Still, Messiah shall come to take "just" vengeance on His foes, previous to His reign of peace (Mt 4:1-2).
lowly--mild, gentle: corresponding to His "riding on an ass" (not a despised animal, as with us; nor a badge of humiliation, for princes in the East rode on asses, as well as low persons, Judg 5:10), that is, coming as "Prince of peace" (Zech 9:10; Is 9:6); the "horse," on the contrary is the emblem of war, and shall therefore be "cut off." Perhaps the Hebrew includes both the "lowliness" of His outward state (which applies to His first coming) and His "meekness of disposition," as Mt 21:5 quotes it (compare Mt 11:29), which applies to both His comings. Both adapt Him for loving sympathy with us men; and at the same time are the ground of His coming manifested exaltation (Jn 5:27; Phil 2:7-9).
colt--untamed, "whereon yet never man sat" (Lk 19:30). The symbol of a triumphant conqueror and judge (Judg 5:10; Judg 10:4; Judg 12:14).
foal of an ass--literally, "asses": in Hebrew idiom, the indefinite plural for singular (so Gen 8:4, "mountains of Ararat," for one of the mountains). The dam accompanied the colt (Mt 21:2). The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming. It shall be "the day of the Lord" (Ps 118:24), as that first Palm Sunday was. The Jews shall then universally (Ps 118:26) say, what some of them said then, "Blessed is He that cometh in the name of the Lord" (compare Mt 21:9, with Mt 23:39); also "Hosanna," or "Save now, I beseech thee." "Palms," the emblem of triumph, shall then also be in the hands of His people (compare Jn 12:13, with Rev_ 7:9-10). Then also, as on His former entry, shall be the feast of tabernacles (at which they used to draw water from Siloam, quoting Is 12:3). Compare Ps 118:15, with Zech 14:16.
9:109:10: Եւ սատակեսցէ զկառս յԵփրեմայ, եւ զերիվարս յԵրուսաղեմէ. եւ խորտակեսցի աղեղն պատերազմօղ. եւ բազմութիւն եւ խաղաղութիւն յազգաց. եւ տիրեսցէ ջրոց ՚ի ծովէ մինչեւ ՚ի ծով, եւ ՚ի գետոց մինչեւ ՚ի ծագս երկրի[10860]։ [10860] Ոսկան. Սատակեսցէ... աղեղն պատերազմողի. եւ բազ՛՛։ Ոմանք. ՅԵփրեմէ... եւ տիրեսցէ ջուրց։
10 Կառքերը պիտի ոչնչանան Եփրեմի երկրից, երիվարները՝ Երուսաղէմից, պատերազմողի աղեղը պիտի խորտակուի, եւ նա խաղաղութիւն պիտի բերի մարդկանց ու ազգերին, պիտի տիրի ջրերի վրայ՝ ծովից մինչեւ ծով եւ գետերից մինչեւ երկրի ծագերը:
10 Ու Եփրեմէն՝ կառքը Եւ Երուսաղէմէն ձին պիտի ջնջեմ։Պատերազմին աղեղը պիտի կոտրի։Անիկա ազգերուն խաղաղութիւն պիտի քարոզէ, Անոր իշխանութիւնը՝ ծովէ ծով, Գետէն մինչեւ երկրին ծայրերը պիտի ըլլայ։
Եւ [100]սատակեսցէ զկառս յԵփրեմայ եւ զերիվարս յԵրուսաղեմէ, եւ խորտակեսցի աղեղն [101]պատերազմօղ, եւ բազմութիւն եւ խաղաղութիւն յազգաց, եւ տիրեսցէ ջրոց ի ծովէ մինչեւ ի ծով, եւ ի գետոց մինչեւ ի ծագս երկրի:

9:10: Եւ սատակեսցէ զկառս յԵփրեմայ, եւ զերիվարս յԵրուսաղեմէ. եւ խորտակեսցի աղեղն պատերազմօղ. եւ բազմութիւն եւ խաղաղութիւն յազգաց. եւ տիրեսցէ ջրոց ՚ի ծովէ մինչեւ ՚ի ծով, եւ ՚ի գետոց մինչեւ ՚ի ծագս երկրի[10860]։
[10860] Ոսկան. Սատակեսցէ... աղեղն պատերազմողի. եւ բազ՛՛։ Ոմանք. ՅԵփրեմէ... եւ տիրեսցէ ջուրց։
10 Կառքերը պիտի ոչնչանան Եփրեմի երկրից, երիվարները՝ Երուսաղէմից, պատերազմողի աղեղը պիտի խորտակուի, եւ նա խաղաղութիւն պիտի բերի մարդկանց ու ազգերին, պիտի տիրի ջրերի վրայ՝ ծովից մինչեւ ծով եւ գետերից մինչեւ երկրի ծագերը:
10 Ու Եփրեմէն՝ կառքը Եւ Երուսաղէմէն ձին պիտի ջնջեմ։Պատերազմին աղեղը պիտի կոտրի։Անիկա ազգերուն խաղաղութիւն պիտի քարոզէ, Անոր իշխանութիւնը՝ ծովէ ծով, Գետէն մինչեւ երկրին ծայրերը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:109:10 Тогда истреблю колесницы у Ефрема и коней в Иерусалиме, и сокрушен будет бранный лук; и Он возвестит мир народам, и владычество Его будет от моря до моря и от реки до концов земли.
9:10 καὶ και and; even ἐξολεθρεύσει εξολοθρευω utterly ruin ἅρματα αρμα chariot ἐξ εκ from; out of Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἵππον ιππος horse ἐξ εκ from; out of Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐξολεθρευθήσεται εξολοθρευω utterly ruin τόξον τοξον bow πολεμικόν πολεμικος and; even πλῆθος πληθος multitude; quantity καὶ και and; even εἰρήνη ειρηνη peace ἐξ εκ from; out of ἐθνῶν εθνος nation; caste καὶ και and; even κατάρξει καταρχω water ἕως εως till; until θαλάσσης θαλασσα sea καὶ και and; even ποταμῶν ποταμος river διεκβολὰς διεκβολη earth; land
9:10 וְ wᵊ וְ and הִכְרַתִּי־ hiḵrattî- כרת cut רֶ֣כֶב rˈeḵev רֶכֶב chariot מֵ mē מִן from אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and סוּס֙ sûs סוּס horse מִ mi מִן from יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and נִכְרְתָה֙ niḵrᵊṯˌā כרת cut קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war וְ wᵊ וְ and דִבֶּ֥ר ḏibbˌer דבר speak שָׁלֹ֖ום šālˌôm שָׁלֹום peace לַ la לְ to † הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וּ û וְ and מָשְׁלֹו֙ mošlˌô מֹשֶׁל dominion מִ mi מִן from יָּ֣ם yyˈom יָם sea עַד־ ʕaḏ- עַד unto יָ֔ם yˈom יָם sea וּ û וְ and מִ mi מִן from נָּהָ֖ר nnāhˌār נָהָר stream עַד־ ʕaḏ- עַד unto אַפְסֵי־ ʔafsê- אֶפֶס end אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:10. et disperdam quadrigam ex Ephraim et equum de Hierusalem et dissipabitur arcus belli et loquetur pacem gentibus et potestas eius a mari usque ad mare et a fluminibus usque ad fines terraeAnd I will destroy the chariot out of Ephraim, and the horse out of Jerusalem, and the bow for war shall be broken: and he shall speak peace to the Gentiles, and his power shall be from sea to sea, and from the rivers even to the end of the earth.
10. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off; and he shall speak peace unto the nations: and his dominion shall be from sea to sea, and from the River to the ends of the earth.
9:10. And I will scatter the four-horse chariot out of Ephraim and the horse from Jerusalem, and the bow of war will be destroyed. And he will speak peace to the Gentiles, and his power will be from sea to sea, and from the rivers even to the end of the earth.
9:10. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion [shall be] from sea [even] to sea, and from the river [even] to the ends of the earth.
And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion [shall be] from sea [even] to sea, and from the river [even] to the ends of the earth:

9:10 Тогда истреблю колесницы у Ефрема и коней в Иерусалиме, и сокрушен будет бранный лук; и Он возвестит мир народам, и владычество Его будет от моря до моря и от реки до концов земли.
9:10
καὶ και and; even
ἐξολεθρεύσει εξολοθρευω utterly ruin
ἅρματα αρμα chariot
ἐξ εκ from; out of
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ἵππον ιππος horse
ἐξ εκ from; out of
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐξολεθρευθήσεται εξολοθρευω utterly ruin
τόξον τοξον bow
πολεμικόν πολεμικος and; even
πλῆθος πληθος multitude; quantity
καὶ και and; even
εἰρήνη ειρηνη peace
ἐξ εκ from; out of
ἐθνῶν εθνος nation; caste
καὶ και and; even
κατάρξει καταρχω water
ἕως εως till; until
θαλάσσης θαλασσα sea
καὶ και and; even
ποταμῶν ποταμος river
διεκβολὰς διεκβολη earth; land
9:10
וְ wᵊ וְ and
הִכְרַתִּי־ hiḵrattî- כרת cut
רֶ֣כֶב rˈeḵev רֶכֶב chariot
מֵ מִן from
אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
סוּס֙ sûs סוּס horse
מִ mi מִן from
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
נִכְרְתָה֙ niḵrᵊṯˌā כרת cut
קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow
מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war
וְ wᵊ וְ and
דִבֶּ֥ר ḏibbˌer דבר speak
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
לַ la לְ to
הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
וּ û וְ and
מָשְׁלֹו֙ mošlˌô מֹשֶׁל dominion
מִ mi מִן from
יָּ֣ם yyˈom יָם sea
עַד־ ʕaḏ- עַד unto
יָ֔ם yˈom יָם sea
וּ û וְ and
מִ mi מִן from
נָּהָ֖ר nnāhˌār נָהָר stream
עַד־ ʕaḏ- עַד unto
אַפְסֵי־ ʔafsê- אֶפֶס end
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:10. et disperdam quadrigam ex Ephraim et equum de Hierusalem et dissipabitur arcus belli et loquetur pacem gentibus et potestas eius a mari usque ad mare et a fluminibus usque ad fines terrae
And I will destroy the chariot out of Ephraim, and the horse out of Jerusalem, and the bow for war shall be broken: and he shall speak peace to the Gentiles, and his power shall be from sea to sea, and from the rivers even to the end of the earth.
9:10. And I will scatter the four-horse chariot out of Ephraim and the horse from Jerusalem, and the bow of war will be destroyed. And he will speak peace to the Gentiles, and his power will be from sea to sea, and from the rivers even to the end of the earth.
9:10. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion [shall be] from sea [even] to sea, and from the river [even] to the ends of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. С воцарением Царя мира, для народа Божия не нужны будут военные колесницы и боевые кони; всякое бранное оружие должно быть уничтожено, так как мир возвещен будет всем народам во все концы земли.
Adam Clarke: Commentary on the Bible - 1831
9:10: I will cut off the chariot from Ephraim, and the horse from Jerusalem - No wars shall be employed to spread the kingdom of the Messiah; for it shall be founded and established, "not by might nor by power, but by the Spirit of the Lord of hosts," Zac 4:6.
Albert Barnes: Notes on the Bible - 1834
9:10: And I will cut off the chariot - The horse is the symbol of worldly power, as the ass is of meekness. "Some," says the Psalmist, "put their trust in chariots, and some in horses; but we will remember the name of the Lord our God" Psa 20:7. "A horse is but a vain thing to save a man" Psa 33:17. "He delighteth not in the strength of a horse" Psa 147:10). In scarcely any place in Holy Scripture is the horse spoken of in relation to man, except as the instrument of war. It represents human might, which is either to be consecrated to the Lord, or destroyed by Him (see Mic 5:10). As the "stone, cut out without hands" Dan 2:34, broke in pieces and absorbed into itself all the kingdoms of the world, so here He, whose Kingdom should not be of this world, should supersede human might. His kingdom was to begin by doing away, among His followers, all, whereby human kingdoms are established. He first cuts off the chariot and the horse, not from His enemies, but from His own people; His people, not as a civil polity, but as the people of God. For the prophet speaks of them as Ephraim and Judah, but Ephraim had no longer a distinct existence.
And He shall speak peace unto the pagan - As the Apostle says, "He came and preached peace to you which were afar off, and to them that were nigh" Eph 2:17. He shall speak it to them, as He who hath power to give it to them, peace with God, peace in themselves, the reconciliation of God and man, and the remission of their sins.
Osorius: "At His birth the heavenly host announced peace to men; all His doctrine has peace for its end; when His death was at hand, He especially commended peace to His disciples, that peace which the world knoweth not, which is contained in tranquility of mind, burning zeal for charity. Divine grace. This same peace He brought to all who gathered themselves to His empire and guidance, that, emerging from intestine wars and foul darkness, they might behold the light of liberty, and, in all wisdom keep the grace of God."
And His dominion shall be from sea to sea - The bounds of the promised land, in its utmost range, on the west, were the Mediterranean sea; on the east, "the great river," the Euphrates. The prophet pictures its extension, so as to embrace the whole world, taking away, first the one bound, then the other. "From sea to sea" is from the Mediterranean to the most extreme east, Where the Ocean encircles the continent of Asia; "from the river to the ends of the earth," is from the Euphrates to the most extreme west, embracing the whole of Europe; and whatever may lie beyond, to the ends of the earth, where earth ceaseth to be . It is this same lowly and afflicted king, whose entry into Jerusalem is on a despised animal, who shall, by His mere will, make war to cease, who shall, by His mere word, give peace to the pagan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: I will: Hos 1:7, Hos 2:18; Mic 5:10, Mic 5:11; Hag 2:22; Co2 10:4, Co2 10:5
the battle: Zac 10:4, Zac 10:5
he shall: Psa 72:3, Psa 72:7, Psa 72:17; Isa 11:10, Isa 49:6, Isa 57:18, Isa 57:19; Mic 4:2-4; Act 10:36; Rom 15:9-13; Co2 5:18, Co2 5:20; Eph 2:13-17; Col 1:20, Col 1:21
his dominion: Psa 2:8-12, Psa 72:8-11, Psa 98:1-3; Isa 9:6, Isa 9:7, Isa 60:12; Mic 5:4; Rev 11:15
from the river: Deu 11:24; Kg1 4:21
Carl Friedrich Keil and Franz Delitzsch
9:10
Just as the coming of the King does not contain within itself a sign of earthly power and exaltation, so will His kingdom not be established by worldly power. The war-chariots and horses, in which the kingdoms of the world seek their strength, will be exterminated by Jehovah out of Ephraim and Jerusalem (cf. Mic 5:9). And so also will the war-chariots, for which "the battle-bow" stands synecdochically. Ephraim denotes the former kingdom of the ten tribes, and Jerusalem is mentioned as the capital in the place of the kingdom of Judah. Under the Messiah will the two kingdoms that were formerly divided be united once more, and through the destruction of their military power will their nature be also changed, the covenant nation be divested of its political and worldly character, and made into a spiritual nation or kingdom. The rule of this King will also speak peace to the nations, i.e., will not command peace through His authoritative word (Hitzig, Koehler, etc.), but bring the contests among the nations to an end (Mic 4:3); for dibbēr shâlōm does not mean to command peace, but it either simply denotes such a speaking as has peace for its subject, giving an assurance of peace and friendship, i.e., uttering words of peace (a meaning which is inapplicable here), or signifies to speak peace for the purpose of bringing disputes to an end (Esther 10:3). But this is done not by authoritative commands, but by His gaining the nations over through the spiritual power of His word, or establishing His spiritual kingdom in the midst of them. It is only as thus interpreted, that the statement concerning the extension of His kingdom harmonizes with the rest. This statement rests upon Ps 72:8, "from sea to sea," as in Amos 8:12 and Mic 7:12, viz., from the sea to the other end of the world where sea begins again. "From the river:" i.e., from the Euphrates, which is intended here by nâhâr without the article, as in Mic 7:12 and Is 7:20, and is mentioned as the remotest eastern boundary of the land of Israel, according to Gen 15:18; Ex 23:31, as being the terminus a quo, to which the ends of the earth are opposed as the terminus ad quem.
The leading thought in the promise (Zech 9:8-10) is therefore the following: When the catastrophe shall burst upon the Persian empire, Israel will enjoy the marvellous protection of its God, and the promised King will come for Zion, endowed with righteousness and salvation, but in outward humiliation; and through the extermination of the materials of war out of Israel, as well as by the peaceful settlement of the contests of the nations, He will establish a kingdom of peace, which will extend over all the earth. On the fulfilment of this prophecy, we learn from the gospel history, that when Jesus took His last journey to Jerusalem, He so arranged His entrance into this city, that our prophecy (Zech 9:9), "Say ye to the daughter Zion, Behold, thy King cometh," etc., was fulfilled (cf. Mt 21:2., Mk 11:2., Lk 19:30., and Jn 12:14.). The exact agreement between the arrangement made by Jesus on this occasion and our prophecy is especially evident from the account given by Matthew, according to which Jesus ordered not only the ass's foal (πῶλον ὀνάριον), upon which He rode into Jerusalem, to be brought, as Mark, Luke, and John relate, but a she-ass and a foal with her (Mt 21:2, Mt 21:7), "that it might be fulfilled which was spoken by the prophet" (Mt 21:4), although He could really only ride upon one animal. The she-ass was to follow, to set forth Zechariah's figurative description with greater completeness. For we see, from the corresponding accounts of the other three evangelists, that Jesus only mounted the ass's foal. John, even when quoting our prophecy, only mentions the "sitting on an ass's colt" (Jn 12:15), and then adds in Jn 12:16, that the allusion in this act of Jesus to the Old Testament prophecy was only understood by the disciples after Jesus was glorified. By this mode of entering Jerusalem before His death, Jesus intended to exhibit Himself to the people as the King foretold by the prophets, who, coming in lowliness, would establish His kingdom through suffering and dying, so as to neutralize the carnal expectations of the people as to the worldly character of the Messianic kingdom. The fulfilment, however, which Jesus thereby gave to our prophecy is not to be sought for in this external agreement between His act and the words of the prophet. The act of Jesus was in itself simply an embodiment of the thought lying at the basis of the prophecy, - namely, that the kingdom of the Messiah would unfold itself, through lowliness and suffering, to might and glory; that Jesus, as the promised Messiah, would not conquer the world by the force of arms, and so raise His people to political supremacy, but that He would found His kingdom by suffering and dying, - a kingdom which, though not of this world, would nevertheless overcome the world. The figurative character of the prophetic picture, according to which "riding upon an ass" merely serves to individualize עני, and set forth the lowliness of the true King of Zion under appropriate imagery, has been already pointed out by Calvin
(Note: Calvin says: "I have no doubt that the prophet added this clause (viz., 'riding upon an ass,' etc.) as an appendix to the word עני, as much as to say: The King of whom I speak will not be illustrious for His magnificent and splendid state, as earthly princes generally are." He then gives this explanation of the riding upon the ass: "He will not prevail by His great exaltation; nor will He be conspicuous for arms, riches, splendour, the number of his soldiers, or even the royal insignia, which attract the eyes of the people.")
and Vitringa; and the latter has also correctly observed, that the prophecy would have been fulfilled in Christ, even if He had not made His entry into Jerusalem in this manner.
(Note: Vitringa says, on Is 53:4 : "In that passage of Zechariah, indeed, according to its spiritual and mystical sense, his meaning would have been evident without this accident of the entry of Christ into Jerusalem; but when God would put all the emphasis of which the words are capable upon the predictions uttered by the prophets, His own providence took care that this accident should also occur, so that no part of the machinery might be wanting here.")
Hengstenberg and Koehler adopt the same view. Nevertheless, this entry of Christ into Jerusalem forms the commencement of the fulfilment of our prophecy, and that not merely inasmuch as Jesus thereby declared Himself to be the promised Messiah and King of Zion, and set forth in a living symbol the true nature of His person and of His kingdom in contrast with the false notions of His friends and foes, but still more in this respect, that the entry into Jerusalem formed the commencement of the establishment of His kingdom, since it brought to maturity the resolution on the part of the Jewish rulers to put Him to death; and His death was necessary to reconcile the sinful world to God, and restore the foundation of peace upon which His kingdom was to be built. With the spread of His kingdom over the earth, treated of in Zech 9:10, the fulfilment continues till the annihilation of all the ungodly powers, after which all war will ceased. But this end can only be reached through severe conflicts and victory. This is the subject of the following section.
Geneva 1599
9:10 And I will cut off the (o) chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace to the nations: and his dominion [shall be] from (p) sea to sea, and from the (q) river to the ends of the earth.
(o) No power of man or creature will be able to stop this kingdom of Christ, and he will peaceably govern them by his word.
(p) That is, from the Red Sea, to the Sea called Syriacum: and by these places which the Jews knew, he meant an infinite space and area over the whole world.
(q) That is, from the Euphrates.
John Gill
9:10 And I will cut off the chariot from Ephraim,.... That is, the military one; signifying that wars shall cease, Ps 46:9,
and the horse from Jerusalem; the warlike one; see Mic 5:10. Ephraim designs the ten tribes, and Jerusalem stands for the two tribes of Judah and Benjamin; and the sense is, that these shall be one in the days of the Messiah, as Kimchi observes; and that all instruments of war shall be removed from them, and there shall be an entire peace between them; see Is 11:13,
and the battle bow shall be cut off; another instrument of war. The Targum paraphrases it,
"I will break the strength of those that make war, the armies of the people;''
all this does not design so much the outward peace that should be in the world at the birth of Christ, as the spiritual peace of his kingdom; and that, as it is not of this world, so neither is it spread, supported, and defended by carnal weapons; and also the peaceableness and safety of his subjects, and the destruction of their enemies:
and he shall speak peace unto the heathen; not only the church of Christ, gathered out of the Jews, should enjoy great spiritual peace, prosperity, and safety; but the Gentiles also should share in it, to whom Christ went, and preached peace; not in his own person, being the minister of the circumcision: but by his apostles, who had the ministration of reconciliation committed to them; and being sent forth by Christ, went everywhere preaching peace by him, who is Lord of all, unto all nations; see Eph 2:17,
and his dominion shall be from sea even to sea, and from the river even to the ends of the earth; according to Aben Ezra, from the Red Sea to the sea of the Philistines, and from the river Euphrates to the ends of the earth: or, as Kimchi cites him, from the south sea, called the sea of Edom, to the north sea, which is the sea of the ocean; from the river that goes out from Eden, which is at the beginning of the east, unto the ends of the earth, which is the end of the west: or, as the Targum paraphrases it,
"from the sea to the west, and from Euphrates to the ends of the earth.''
The phrases are expressive of the extensiveness of Christ's dominion, through the preaching of the Gospel, both in Judea and in the Gentile world, before the destruction of Jerusalem; and especially in the latter day; see Ps 72:8. This and the preceding clause are allowed to belong to the Messiah, by a modern Jewish writer (i).
(i) R. Isaac, Chizzuk Emuna, par. 1. c. 1. p. 43, 44. So Kimchi in Isa. lxv. 19.
John Wesley
9:10 I will cut off - When the Messiah comes and sets up his kingdom, he will need no external force. Neither chariot, bow nor sword, brought salvation to him, neither shall they be mentioned in the day of his conquest. The heathen - The Heathens through him shall be reconciled unto God, and one another, Eph 2:17. From the river - From Euphrates to the utmost end of Canaan, to the Mediterranean sea; a type of all the world, which was in due time to be the inheritance of Christ.
Robert Jamieson, A. R. Fausset and David Brown
9:10 (Is 2:4; Hos 2:18; Mic 5:10).
Ephraim . . . Jerusalem--the ten tribes, and Judah and Benjamin; both alike to be restored hereafter.
speak peace--command it authoritatively.
dominion . . . from sea . . . river . . . ends of . . . earth--fulfilling Gen 15:18; Ex 23:31; and Ps 72:8. "Sea . . . sea," are the Red Sea and Mediterranean. The "river" is the Euphrates. Jerusalem and the Holy Land, extended to the limits promised to Abraham, are to be the center of His future dominion; whence it will extend to the remotest parts of the earth.
9:119:11: Եւ դու արեա՛մբ ուխտի քոյ արձակեցեր զկապեալս քո յանջրդի գբոյ։
11 «Իսկ դու արեամբ կնքուած ուխտի համար պիտի արձակես քո գերիներին իրենց անջուր գբից,
11 Քեզի այս ըրի՝ քու ուխտիդ արիւնովը Քու գերիներդ ջուր չունեցող գուբէն հանեցի։
Եւ դու արեամբ ուխտի քո արձակեցեր`` զկապեալս քո յանջրդի գբոյ:

9:11: Եւ դու արեա՛մբ ուխտի քոյ արձակեցեր զկապեալս քո յանջրդի գբոյ։
11 «Իսկ դու արեամբ կնքուած ուխտի համար պիտի արձակես քո գերիներին իրենց անջուր գբից,
11 Քեզի այս ըրի՝ քու ուխտիդ արիւնովը Քու գերիներդ ջուր չունեցող գուբէն հանեցի։
zohrab-1805▾ eastern-1994▾ western am▾
9:119:11 А что до тебя, ради крови завета твоего Я освобожу узников твоих изо рва, в котором нет воды.
9:11 καὶ και and; even σὺ συ you ἐν εν in αἵματι αιμα blood; bloodstreams διαθήκης διαθηκη covenant ἐξαπέστειλας εξαποστελλω send forth δεσμίους δεσμιος prisoner σου σου of you; your ἐκ εκ from; out of λάκκου λακκος not ἔχοντος εχω have; hold ὕδωρ υδωρ water
9:11 גַּם־ gam- גַּם even אַ֣תְּ ʔˈat אַתְּ you בְּ bᵊ בְּ in דַם־ ḏam- דָּם blood בְּרִיתֵ֗ךְ bᵊrîṯˈēḵ בְּרִית covenant שִׁלַּ֤חְתִּי šillˈaḥtî שׁלח send אֲסִירַ֨יִךְ֙ ʔᵃsîrˈayiḵ אָסִיר prisoner מִ mi מִן from בֹּ֔ור bbˈôr בֹּור cistern אֵ֥ין ʔˌên אַיִן [NEG] מַ֖יִם mˌayim מַיִם water בֹּֽו׃ bˈô בְּ in
9:11. tu quoque in sanguine testamenti tui emisisti vinctos tuos de lacu in quo non est aquaThou also by the blood of thy testament hast sent forth thy prisoners out of the pit, wherein is no water.
11. As for thee also, because of the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.
9:11. You, likewise, by the blood of your testimony, have sent forth your prisoners from the pit, in which there is no water.
9:11. As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein [is] no water.
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein [is] no water:

9:11 А что до тебя, ради крови завета твоего Я освобожу узников твоих изо рва, в котором нет воды.
9:11
καὶ και and; even
σὺ συ you
ἐν εν in
αἵματι αιμα blood; bloodstreams
διαθήκης διαθηκη covenant
ἐξαπέστειλας εξαποστελλω send forth
δεσμίους δεσμιος prisoner
σου σου of you; your
ἐκ εκ from; out of
λάκκου λακκος not
ἔχοντος εχω have; hold
ὕδωρ υδωρ water
9:11
גַּם־ gam- גַּם even
אַ֣תְּ ʔˈat אַתְּ you
בְּ bᵊ בְּ in
דַם־ ḏam- דָּם blood
בְּרִיתֵ֗ךְ bᵊrîṯˈēḵ בְּרִית covenant
שִׁלַּ֤חְתִּי šillˈaḥtî שׁלח send
אֲסִירַ֨יִךְ֙ ʔᵃsîrˈayiḵ אָסִיר prisoner
מִ mi מִן from
בֹּ֔ור bbˈôr בֹּור cistern
אֵ֥ין ʔˌên אַיִן [NEG]
מַ֖יִם mˌayim מַיִם water
בֹּֽו׃ bˈô בְּ in
9:11. tu quoque in sanguine testamenti tui emisisti vinctos tuos de lacu in quo non est aqua
Thou also by the blood of thy testament hast sent forth thy prisoners out of the pit, wherein is no water.
9:11. You, likewise, by the blood of your testimony, have sent forth your prisoners from the pit, in which there is no water.
9:11. As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein [is] no water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12. При изображении падения языческого могущества и воцарения на Сионе Царя мира не забыты те евреи, которые рассеяны по языческим странам и томятся в неволе. Ради завета, запечатленного жертвенною кровью. Господь определяет вывести всех участников завета из рассеяния и освободить от бедствий плена. Из всех народов Господь заключил завет только с одним народом еврейским; в силу этого завета, те, которые теперь находятся как бы в безводном рву, будут поставлены на возвышенное и безопасное место; узники еврейские, как не лишенные надежды на освобождение, и названы в ст. 12: пленники надеющиеся. В крови завета и непреложных обетованиях Божиих лежит, следовательно, твердое основание надежды на освобождение от порабощения и плена; а за все перенесенные сынами Израиля бедствия они будут вознаграждены сугубо.
Adam Clarke: Commentary on the Bible - 1831
9:11: As for thee also (Jerusalem) by the blood of thy covenant - The covenant made with Abraham, Isaac, Jacob, and the Israelites in general, and ratified by the blood of many victims; until the time should come in which the Messiah should shed his blood, as typified by the ancient sacrifices.
I have sent forth thy prisoners - Those who were under the arrest of God's judgments; the human race, fast bound in sin and misery, and who by the pitifulness of his tender mercy were loosed, he dying in their stead.
Albert Barnes: Notes on the Bible - 1834
9:11: As for thee also - The prophet turns from the deliverance of the whole world to the former people, the sorrows which they should have in the way, and the protection which God would bestow upon them for the sake of Him, who, according to the flesh, was to be born of them. "Thou too;" he had spoken of the glories of the Church, such as her king, when He should come, should extend it, embracing earth's remotest bounds: he turns to her, Israel after the flesh, and assures her of the continued protection of God, even in her lowest estate. The deliverance under the Maccabees was, as those under the judges had been, an image of the salvation of Christ and a preparation for it. They were martyrs for the One God and for the faith in the Resurrection, and, whether by doing or by suffering, preserved the sacred line, until Christ should come.
By the blood of thy covenant - Osorius: "Not by the blood of those victims of old, but by the blood of thy covenant, wilt thou be united to the empire of Christ, and so obtain salvation. As the Lord Himself says, This is the blood of covenant, which is shed for you." "The gifts and calling of God are without repentance" Rom 11:29. That symbolic blood, by which, fore-signifying the New Covenant, He made them His own people, "Behold the blood of the covenant, which the Lord hath made with you concerning all these words," Exo 24:8, endured still, amid all their unfaithfulness and breaches of it. By virtue of it God would send forth her imprisoned ones "out of the" deep, dry "pit," "the dungeon" wherein they could be kept securely, because life was not threatened (as in Gen 37:24). Out of any depth of hopeless misery, in which they seemed to be shut up, God would deliver them; as David says, "He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock and established my goings" Psa 40:2; and Jeremiah, "They have cut off my life in the dungeon, and cast a stone upon me. I called upon Thy Name, O Lord; out of the low dungeon Thou hast heard my voice" Lam 3:53, Lam 3:55-56. Augustine, de Civ. Dei. xviii. 35. 3): "The dry and barren depth of human misery, where are no streams of righteousness, but the mire of iniquity."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: As: Deu 5:31; Sa2 13:13; Ch2 7:17; Dan 2:29
by the blood of thy covenant: or, whose covenant is by blood, Exo 24:8; Mat 26:28; Mar 14:24; Luk 22:20; Co1 11:25; Heb. 9:10-26; Heb 10:29, Heb 13:20
I have: Psa 69:33, Psa 102:19-21, Psa 107:10-16; Isa 42:7, Isa 42:22, Isa 49:9, Isa 51:14, Isa 58:12; Isa 61:1; Luk 4:18; Act 26:17, Act 26:18; Col 1:13, Col 1:14
out: Psa 30:3, Psa 40:2; Jer 38:6; Luk 16:24; Rev 20:3
Carl Friedrich Keil and Franz Delitzsch
9:11
Israel's Redemption from Captivity, and Victory over the Heathen. - Zech 9:11. "Thou also, for the sake of thy covenant blood, I release thy captives out of the pit wherein there is no water. Zech 9:12. Return to the fortress, ye prisoners of hope. Even to-day I proclaim: Double will I repay to thee." This is addressed to the daughter Zion, i.e., to all Israel, consisting of Ephraim and Judah. We not only learn this from the context, since both of them are spoken of before (Zech 9:10) and afterwards (Zech 9:13); but it is also obvious from the expression bedam berı̄thēkh, since the covenant blood belonged to all Israel of the twelve tribes (Ex 24:8). גּם־אתּ stands at the head absolutely, on account of the emphasis lying upon the אתּ. But as the following clause, instead of being directly attached to אתּ, is so constructed that the pronoun אתּ is continued with suffixes, the question arises, to what the גּם is to be taken as referring, or which is the antithesis indicated by גּם. The answer may easily be obtained if we only make it clear to ourselves which of the two words, with the second pers. suffix, forms the object of the assertion made in the entire clause. This is not בּדם־בּריתך, but אסיריך: thou also (= thee) - namely, thy prisoners - I release. But the emphasis intended by the position in which גּם־אתּ is placed does not rest upon the prisoners of Israel in contrast with any other prisoners, but in contrast with the Israel in Jerusalem, the daughter Zion, to which the King is coming. Now, although גּם actually belongs to אסיריך, it refers primarily to the אתּ to which it is attached, and this only receives its more precise definition afterwards in אסיריך. And the allusion intended by גּם is simply somewhat obscured by the fact, that before the statement to which it gives emphasis בּדם־בּריתך is inserted, in order from the very first to give a firm pledge of the promise to the people, by declaring the motive which induced God to make this fresh manifestation of grace to Israel. This motive also acted as a further reason for placing the pronoun אתּ at the head absolutely, and shows that אתּ is to be taken as an address, as for example in Gen 49:8. בּדם־בּריתך: literally, being in thy covenant blood, because sprinkled therewith, the process by which Israel was expiated and received into covenant with God (Ex 24:8). "The covenant blood, which still separates the church and the world from one another, was therefore a certain pledge to the covenant nation of deliverance out of all trouble, so long, that is to say, as it did not render the promise nugatory by wickedly violating the conditions imposed by God" (Hengstenberg). The new matter introduced by גּם־אתּ in Zech 9:11 is therefore the following: The pardon of Israel will not merely consist in the fact that Jehovah will send the promised King to the daughter Zion; but He will also redeem such members of His nation as shall be still in captivity out of their affliction. The perfect shillachtı̄ is prophetic. Delivering them out of a pit without water is a figure denoting their liberation out of the bondage of exile. This is represented with an evident allusion to the history of Joseph in Gen 37:22, as lying in a pit wherein there is no water, such as were used as prisons (cf. Jer 38:6). Out of such a pit the captive could not escape, and would inevitably perish if he were not drawn out. The opposite of the pit is בּצּרון, a place cut off, i.e., fortified, not the steep height, although fortified towns were generally built upon heights. The prisoners are to return where they will be secured against their enemies; compare Ps 40:3, where the rock is opposed to the miry pit, as being a place upon which it is possible to stand firmly. "Prisoners of hope" is an epithet applied to the Israelites, because they possess in their covenant blood a hope of redemption. גּם־היּום, also to-day, i.e., even to-day or still to-day, "notwithstanding all threatening circumstances" (Ewald, Hengstenberg). I repay thee double, i.e., according to Is 61:7, a double measure of glory in the place of the sufferings.
Geneva 1599
9:11 (r) As for thee also, by the blood of thy covenant I have sent forth thy (s) prisoners out of the pit in which [is] no water.
(r) Meaning Jerusalem, or the Church which is saved by the blood of Christ, of which the blood of the sacrifices was a figure. And it is here called the covenant of the Church, because God made it with his Church: and left it with them because of the love that he had for them.
(s) God shows that he will deliver his Church out of all dangers, no matter how great they may seem.
John Gill
9:11 As for thee also,.... These words are not spoken to Christ, for "thee", is of the feminine gender; but the congregation of Israel, as Kimchi observes; or the church of God: nor are they the words of Christ to her; he is the person before spoken of; but of God the Father, who, having given out prophecies concerning the coming of Christ, and the peaceableness and extensiveness of his kingdom, declares to the church the benefits that she and those that belonged to her should receive by the incarnation, sufferings, and death of Christ:
by the blood of thy covenant; not of the covenant of works, nor of circumcision, nor of that that was made at Sinai, as the Jewish writers interpret it; all which were a yoke of bondage; but of the covenant of grace, namely, the blood of Jesus, which is a considerable article in that covenant; that by which it is ratified and confirmed, and through which all the blessings of it come, as redemption, peace, pardon, justification, and admission into heaven: and this covenant is called the church's covenant, because it is made with her in Christ, her covenant Head, in whom she was considered; and it was made on her account, and she has an interest in it, and in all things contained therein. God is her covenant God and Father; Christ her surety, Mediator, Redeemer, and Saviour, and the covenant itself unto her; and all things in it, the blessings of grace and promises of good things, are hers: and though the covenant at Sinai is not the covenant here intended, that being a covenant which gendered to bondage, and under which men were held as convicted and condemned malefactors; and so cannot be that, the blood of which is the cause of a release from prison, and of bringing into a state of liberty; yet the allusion is unto it, which was a typical covenant; and the blood of the sacrifices then sprinkled on the people is called "the blood of the covenant", Ex 24:8. It was not unusual with the Heathens, at making covenants, to use blood, even human blood: it was a custom with them to draw it from each other, and drink it, at least lick and taste of it, as particularly with the Medes and Lydians (k); and was reckoned by them the most sacred bond of covenants; and such covenants with the Carmeni and Scythians were accounted the chief covenants of friendship, and their mutual blood they used the greatest bond of concord (l); and the surest pledge of keeping faith, and that it would abide (m): but the blood of Christ shed is a far greater proof, as well as cement, of love, concord, and friendship; and a much firmer bond of the covenant of grace; and a surer pledge of the continuance of it, and of its being faithfully performed; and which, having the nature of a will or testament, becomes of force through the death of him the testator; see Dan 9:27,
I have sent forth thy prisoners: that is, the church's prisoners; not prisoners to her, or in her; for the church of Christ is no prison; nor are those that have a name and a place in her prisoners; they walk at large, and walk at liberty; are fellow citizens with the saints; are Christ's freemen, and are possessed of many privileges and immunities: but these design such persons as are in a secret relation to her, and yet, being in a state of nature, are prisoners; and so are such as are not members of any visible church; nor as yet converted persons and believers in Christ, who have an open relation to the invisible church; but they are such who secretly belong to the general assembly and church of the firstborn, written in heaven, whose names are in the Lamb's book of life; or are chosen in Christ, and also redeemed by his blood: but, being as yet in a state of unregeneracy, are prisoners to sin; are under the power, dominion, and guilt of it; and, being transgressors of the law, are arraigned by it as guilty persons; are convicted and condemned, and shut up in it, and held under it; and are also the captives of Satan, being led as such by him, at his will; and thus they are prisoners, though there is a secret connection between the church and them: and sooner or later, by virtue of the blood of that covenant, which she and they have an interest in, they are brought
out of the pit wherein is no water; which is expressive of the state and condition men are in by sin, and while in unregeneracy; they are in mire and clay, in a most filthy and famishing condition, in a very wretched and uncomfortable one; as in a dark and lonesome dungeon, and where no refreshment can be had; where there are no true peace, joy, and comfort. The allusion is to the custom of the eastern countries, and still continues, who, in the nighttime, put their slaves into a well or pit, and there shut them up till the morning, when they are let out for business: now, from this state of captivity and bondage to sin, Satan, and the law, and from all the miseries of such a state, are the Lord's people, and who belong to Zion, the general assembly and church of the first born, delivered by virtue of the blood of Christ, shed for the redemption of them; in consequence of which it is said to these prisoners of sin, Satan, and the law, go forth; these are made sensible of their wretched condition, and are called and drawn out of it, and delivered from it, and brought into a state of liberty. Ben Melech interprets this pit of the captivity of the Jews.
(k) Herodot. Clio, sive l. 1. c. 74. (l) Alex. ab Alex. Genial. Dier. l. 5. c. 3. (m) Mela de situ Orbis, l. 2. c. 1.
John Wesley
9:11 As for thee - Oh Jerusalem; these words are Christ's words to her. By the blood - By my blood, in which thy covenant as confirmed; 'tis God's covenant as made by him, 'tis Zion's covenant as made for her, 'tis Christ's also as made in him. Sent forth - I have delivered the Jews out of Babylon: compared to a pit in which no water was, wherein the Jews must have perished, had not God visited them.
Robert Jamieson, A. R. Fausset and David Brown
9:11 As for thee also--that is, the daughter of Zion," or "Jerusalem" (Zech 9:9): the theocracy. The "thee also," in contradistinction to Messiah spoken of in Zech 9:10, implies that besides cutting off the battle-bow and extending MESSIAH'S "dominion to the ends of the earth," God would also deliver for her her exiled people from their foreign captivity.
by the blood of thy covenant--that is, according to the covenant vouchsafed to thee on Sinai, and ratified by the blood of sacrifices (Ex 24:8; Heb 9:18-20).
pit wherein . . . no water--Dungeons were often pits without water, miry at the bottom, such as Jeremiah sank in when confined (Gen 37:24; Jer 38:6). An image of the misery of the Jewish exiles in Egypt, Greece, &c., under the successors of Alexander, especially under Antiochus Epiphanes, who robbed and profaned the temple, slew thousands, and enslaved more. God delivered them by the Maccabees. A type of the future deliverance from their last great persecutor hereafter (Is 51:14; Is 60:1).
9:129:12: Եւ նստջիք յամուրս կապեալք ժողովրդեանդ. եւ փոխանակ միոյ աւուր պանդխտութեան քոյ կրկի՛ն հատուցից քեզ։
12 դուք պիտի ապրէք այդ ժողովրդի ապահով վայրերում, եւ ես քո պանդխտութեան մէկ օրուայ փոխարէն պիտի հատուցեմ քեզ կրկնակին:
12 Ամրոցը դարձէ՛ք, ո՛վ յուսոյ գերիներ, Ես այսօր ալ կը ծանուցանեմ, Թէ քեզի կրկնապատիկ հատուցում պիտի ընեմ
Եւ [102]նստջիք յամուրս կապեալք ժողովրդեանդ. եւ փոխանակ միոյ աւուր պանդխտութեան քո`` կրկին հատուցից քեզ:

9:12: Եւ նստջիք յամուրս կապեալք ժողովրդեանդ. եւ փոխանակ միոյ աւուր պանդխտութեան քոյ կրկի՛ն հատուցից քեզ։
12 դուք պիտի ապրէք այդ ժողովրդի ապահով վայրերում, եւ ես քո պանդխտութեան մէկ օրուայ փոխարէն պիտի հատուցեմ քեզ կրկնակին:
12 Ամրոցը դարձէ՛ք, ո՛վ յուսոյ գերիներ, Ես այսօր ալ կը ծանուցանեմ, Թէ քեզի կրկնապատիկ հատուցում պիտի ընեմ
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9:129:12 Возвращайтесь на твердыню вы, пленники надеющиеся! Что теперь возвещаю, воздам тебе вдвойне.
9:12 καθήσεσθε καθημαι sit; settle ἐν εν in ὀχυρώματι οχυρωμα stronghold δέσμιοι δεσμιος prisoner τῆς ο the συναγωγῆς συναγωγη gathering καὶ και and; even ἀντὶ αντι against; instead of μιᾶς εις.1 one; unit ἡμέρας ημερα day παροικεσίας παροικεσια of you; your διπλᾶ διπλους double; twice ἀνταποδώσω ανταποδιδωμι repay σοι σοι you
9:12 שׁ֚וּבוּ ˈšûvû שׁוב return לְ lᵊ לְ to בִצָּרֹ֔ון viṣṣārˈôn בִּצָּרֹון [uncertain] אֲסִירֵ֖י ʔᵃsîrˌê אָסִיר prisoner הַ ha הַ the תִּקְוָ֑ה ttiqwˈā תִּקְוָה hope גַּם־ gam- גַּם even הַ ha הַ the יֹּ֕ום yyˈôm יֹום day מַגִּ֥יד maggˌîḏ נגד report מִשְׁנֶ֖ה mišnˌeh מִשְׁנֶה second אָשִׁ֥יב ʔāšˌîv שׁוב return לָֽךְ׃ lˈāḵ לְ to
9:12. convertimini ad munitionem vincti spei hodie quoque adnuntians duplicia reddam tibiReturn to the strong hold, ye prisoners of hope, I will render thee double as I declare today.
12. Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee.
9:12. Turn back to the fortress, prisoners of hope. Today, I also announce that I will repay you double,
9:12. Turn you to the strong hold, ye prisoners of hope: even to day do I declare [that] I will render double unto thee;
Turn you to the strong hold, ye prisoners of hope: even to day do I declare [that] I will render double unto thee:

9:12 Возвращайтесь на твердыню вы, пленники надеющиеся! Что теперь возвещаю, воздам тебе вдвойне.
9:12
καθήσεσθε καθημαι sit; settle
ἐν εν in
ὀχυρώματι οχυρωμα stronghold
δέσμιοι δεσμιος prisoner
τῆς ο the
συναγωγῆς συναγωγη gathering
καὶ και and; even
ἀντὶ αντι against; instead of
μιᾶς εις.1 one; unit
ἡμέρας ημερα day
παροικεσίας παροικεσια of you; your
διπλᾶ διπλους double; twice
ἀνταποδώσω ανταποδιδωμι repay
σοι σοι you
9:12
שׁ֚וּבוּ ˈšûvû שׁוב return
לְ lᵊ לְ to
בִצָּרֹ֔ון viṣṣārˈôn בִּצָּרֹון [uncertain]
אֲסִירֵ֖י ʔᵃsîrˌê אָסִיר prisoner
הַ ha הַ the
תִּקְוָ֑ה ttiqwˈā תִּקְוָה hope
גַּם־ gam- גַּם even
הַ ha הַ the
יֹּ֕ום yyˈôm יֹום day
מַגִּ֥יד maggˌîḏ נגד report
מִשְׁנֶ֖ה mišnˌeh מִשְׁנֶה second
אָשִׁ֥יב ʔāšˌîv שׁוב return
לָֽךְ׃ lˈāḵ לְ to
9:12. convertimini ad munitionem vincti spei hodie quoque adnuntians duplicia reddam tibi
Return to the strong hold, ye prisoners of hope, I will render thee double as I declare today.
9:12. Turn back to the fortress, prisoners of hope. Today, I also announce that I will repay you double,
9:12. Turn you to the strong hold, ye prisoners of hope: even to day do I declare [that] I will render double unto thee;
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee; 13 When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man. 14 And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the south. 15 The LORD of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. 16 And the LORD their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. 17 For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids.
The prophet, having taught those that had returned out of captivity to attribute their deliverance to the blood of the covenant and to the promise of the Messiah (for they were so wonderfully helped because that blessing was in them, was yet in the womb of their nation), now comes to encourage them with the prospect of a joyful and happy settlement, and of glorious times before them; and such a happiness they did enjoy, in a great measure, for some time; but these promises have their full accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ.
I. They are invited to look unto Christ, and flee unto him as their city of refuge (v. 12): Turn you to the strong-hold, you prisoners of hope. The Jews that had returned out of captivity into their own land were yet, in effect, but prisoners (We are servants this day, Neh. ix. 36), yet prisoners of hope, or expectation, for God had given them a little reviving in their bondage, Ezra ix. 8, 9. Those that yet continued in Babylon, detained by their affairs there, yet lived in hope some time or other to see their own land again. Now both these are directed to turn their eyes upon the Messiah, set before them in the promise as their strong-hold, to shelter themselves in him, and stay themselves upon him, for the perfecting of the mercy which by his grace, and for his sake, was so gloriously begun. Look unto him, and be you saved, Isa. xlv. 22. The promise of the Messiah was the strong-hold of the faithful long before his coming; they saw his day at a distance and were glad, and the believing expectation of the redemption in Jerusalem was long the support and consolation of Israel, Luke ii. 25, 38. They, in their dangers and distresses, were ready to turn towards this and the other creature for relief; but the prophets directed them still to turn to Christ, and to comfort themselves with the joy of their king coming to them with salvation. But, as their deliverance was typical of our redemption by Christ (v. 11), so this invitation to the strong-hold speaks the language of the gospel-call. Sinners are prisoners, but they are prisoners of hope; their case is sad, but it is not desperate; yet now there is hope in Israel concerning them. Christ is a strong-hold for them, a strong tower, in whom they may be safe and quiet from the fear of the wrath of God, the curse of the law, and the assaults of their spiritual enemies. To him they must turn by a lively faith; to him they must flee, and trust in his name.
II. They are assured of God's favour to them: "Even to day do I declare, when things are at the worst, and you think your case deplorable to the last degree, yet I solemnly promise that I will render double unto thee, to thee, O Jerusalem! to every one of you prisoners of hope. I will give you comforts double to the sorrows you have experienced, or blessings double to what I ever bestowed upon your fathers, when their condition was at the best; the glory of your latter state, as well as of your latter house, shall be greater, shall be twice as great as that of your former." And so it was no otherwise than by the coming of the Messiah, the preaching of his gospel, and the setting up of his kingdom; these spiritual blessings in heavenly things were double to what they had ever enjoyed in their most prosperous state. As a pledge of this, in the fulness of time God here promises to the Jews victory, plenty, and joy, in their own land, which yet should be but a type and shadow of more glorious victories, riches, and joys, in the kingdom of Christ.
1. They shall triumph over their enemies. The Jews, after their return, were surrounded with enemies on all sides. They were as a speckled bird; all the birds of the field were against them. Their land lay between the two potent kingdoms of Syria and Egypt, branches of the Grecian monarchy, and what frequent dangers they should be in between them was foretold, Dan. xi. But it is here promised that out of them all the Lord would deliver them; and this promise had its primary accomplishment in the times of the Maccabees, when the Jews made head against their enemies, kept their head above water, and, after many struggles and difficulties, came to be head over them. It is promised, (1.) That they shall be instruments in God's hand for the defeating and baffling of their persecutors: "I have bent Judah for me, as my bow of steel; that bow I have filled with Ephraim as my arrows, have drawn it up to its full bent, till the arrow be at the head;" for some think that this is signified by the phrase of filling the bow. The expressions here are very fine, and the figures lively. Judah had been taught the use of the bow (2 Sam. i. 18), and Ephraim had been famous for it, Ps. lxxviii. 9. But let them not think that they gain their successes by their own bow, for they themselves are no more than God's bow and his arrows, tools in his hands, which he makes use of and manages as he pleases, which he holds as his bow and directs to the mark as his arrows. The best and bravest of men are but what God makes them, and do no more service than he enables them to do. The preachers of the gospel were the bow in Christ's hand, with which he went forth, he went on, conquering and to conquer, Rev. vi. 2. The following words explain this: I have raised up and animated thy sons, O Zion! against thy sons, O Greece! This was fulfilled when against Antiochus, one of the kings of the Grecian monarchy, the people that knew their God were strong and did exploits, Dan. xi. 32. And they in the hand of an almighty God were made as the sword of a mighty man, which none can stand before. Wicked men are said to be God's sword (Ps. xvii. 13), and sometimes good men are made so; for he employs both as he pleases. (2.) That God will be captain, and commander-in-chief, over them, in every expedition and engagement (v. 14): The Lord shall be seen over them; he shall make it appear that he presides in their affairs, and that in all their motions they are under his direction, as apparently, though not as sensibly, as he was seen over Israel in the pillar of cloud and fire when he led them through the wilderness. [1.] Is their army to be raised, or mustered, and brought into the field? The Lord shall blow the trumpet, to gather the forces together, to proclaim the war, to sound the alarm, and to give directions which way to march, which way to move; for, if God blow the trumpet, it shall not give an uncertain sound, nor a feeble ineffectual one. [2.] Is the army taking the field, and entering upon action? Whatever enterprise the campaign is opened with, God shall go forth at the head of their forces, with whirlwinds of the south, which were of incredible swiftness and fierceness; and before these whirlwinds thy sons, O Greece! shall be as chaff. [3.] Is the army actually engaged? God's arrows shall go forth as lightning, so strongly, so suddenly, so irresistibly; his lightnings shall go forth as arrows and scattered them, that is, he shot out his lightnings and discomfited them. This alludes to that which God had done for Israel of old when he brought them out of Egypt, and into Canaan, and had its accomplishment partly in the wonderful successes which the Jews had against their neighbours that attacked them in the time of the Maccabees, by the special appearances of the divine Providence for them, and perfectly in the glorious victories gained by the cross of Christ and the preaching of the cross over Satan and all the powers of darkness, whereby we are made more than conquerors. [4.] Are they in danger of being overpowered by the enemy? The Lord of hosts shall defend them (v. 15); The Lord their God shall save them (v. 16); so that their enemies shall not prevail over them, nor prey upon them. God shall be unto them for defence as well as offence, the shield of their help as well as the sword of their excellency, and this as the Lord of hosts, who has power to defend them, and as their God, who is engaged by promise to defend them, and by the property he has in them. He shall save them in that day, that critical dangerous day, as the flock of his people, with the same care and tenderness that the shepherd protects his sheep with. Those are safe whom God saves. [5.] Did their enemies hope to swallow them up? It shall be turned upon them, and they shall devour their enemies, and shall subdue with sling-stones, for want of better weapons, those that come forth against them. The stones of the brook, when God pleases, shall do as great execution as the best train of artillery; for the stars in their courses shall fight on the same side. Goliath was subdued with a sling-stone. Having subdued, they shall devour, shall drink the blood of their enemies, as it were, and, as conquerors are wont to do, they shall make a noise as through wine. It is usual for conquerors with loud huzzas and acclamations to glory in their victories and proclaim them. We read of those that shout for mastery, and of the shout of a king among God's people. They shall be filled with blood and spoil, as the bowls and basins of the temple, or the corners of the altar, were wont to be filled with the blood of the sacrifices; for their enemies shall fall as victims to divine justice.
2. They shall triumph in their God. They shall take the comfort and give God the glory of their successes. So some read v. 15. They shall eat (that is, they shall quietly enjoy) what they have got; God will give them power to eat it after they have subdued the sling-stones (that is, their enemies that slung stones at them), and they shall drink and make a noise, a joyful noise, before the Lord their maker and protector, as through wine, as men are merry at a banquet of wine. Being not drunk with wine, wherein is excess, but filled with the Spirit, they shall speak to themselves and one another in psalms, and hymns, and spiritual songs, as those that are drunk do with vain and foolish songs, Eph. v. 18, 19. And, in the fulness of their joy, they shall offer abundance of sacrifices to the honour of God, so that they shall fill both the bowls and the corners of the altar with the fat and blood of their sacrifices. And, when they thus triumph in their successes, their joy shall terminate in God as their God, the God of their salvation. They shall triumph, (1.) In the love he has for them, and the relation wherein they stand to him, that they are the flock of his people and he is their Shepherd, and that they are to him as the stones of a crown, which are very precious and of great value, and which are kept under a strong guard. Never was any king so pleased with the jewels of his crown as God is, and will be, with his people, who are near and dear unto him, and in whom he glories. They are a crown of glory and a royal diadem in his hand, Isa. lxii. 2, 3. And they shall be mine, saith the Lord, in that day when I make up my jewels, Mal. iii. 17. And they shall be lifted up as an ensign upon his land, as the royal standard is displayed in token of triumph and joy. God's people are his glory; so he is pleased to make them, so he is pleased to reckon them. He sets them up as a banner upon his own land, waging war against those who hate him, to whom it is a flag of defiance, while it is a centre of unity to all that love him, to all the children of God, that are scattered abroad, who are invited to come and enlist themselves under this banner, Isa. xi. 10, 12. (2.) In the provision he makes for them, v. 15. This is the matter of their triumph (v. 17): For how great is his goodness and how great is his beauty! This is the substance, this the burden, of the songs wherewith they shall make a noise before the Lord. We are here taught, [1.] To admire and praise the amiableness of God's being: How great is his beauty! All the perfections of God's nature conspire to make him infinitely lovely in the eyes of all that know him. They are to him as the stones of a crown; but what is he to them? Our business in the temple is to behold the beauty of the Lord (Ps. xxvii. 4), and how great is that beauty! How far does it transcend all other beauties, particularly the beauty of his holiness. This may refer to the Messiah, to Zion's King that cometh. See that king in his beauty (Isa. xxxiii. 17), who is fairer than the children of men, the fairest of ten thousand, and altogether lovely. Though, in the eye of the world, he had no form or comeliness, in the eye of faith how great is his beauty! [2.] To admire and give thanks for the gifts of God's favour and grace, his bounty as well as his beauty; for how great is his goodness! How rich in mercy is he! How deep, how full, are its springs! How various, how plenteous, how precious, are its streams! What a great deal of good does God do! How rich in mercy is he! Here is an instance of his goodness to his people: Corn shall make the young men cheerful and new wine the maids; that is, God will bless his people with an abundance of the fruits of the earth. Whereas they had been afflicted with scarcity to such a degree that the young men and the maidens were ready to swoon and faint away for hunger and thirst (Lam. ii. 12, 21; iv. 7, 8; v. 10), now they shall have bread enough and to spare, not water only, but wine, new wine, which shall make the young people grow and be cheerful, and (which some have observed to be the effect of plenty and the cheapness of corn) the poor will be encouraged to marry, and re-people the land, when they shall have wherewithal to maintain their families. Note, What good gifts God bestows upon us we must serve him cheerfully with, and must race the streams up to the fountain, and, when we are refreshed with corn and wine, must say, How great is his goodness!
Adam Clarke: Commentary on the Bible - 1831
9:12: Turn you to the strong hold - Ye who feel your sins, and are shut up under a sense of your guilt, look up to him who was delivered for your offenses, and rose again for your justification. Ye have hope, let that hope lead you to faith, and that faith to the blood of the covenant; and, through that blood, to God, the Father of all.
I will render double unto thee - Give thee an abundance of peace and salvation.
Albert Barnes: Notes on the Bible - 1834
9:12: Turn ye to the stronghold - that is, Almighty God; as the Psalmists so often say, "The Lord is the defense of my life" (Psa 27:1, add Psa 31:5; Psa 37:39; Psa 43:2; Psa 52:9); and Joel, "The Lord shall be a stronghold of the children, of Israel" ; and Nahum, "The Lord is a stronghold in the day of trouble" Nah 1:7; And, David said, "Thou hast been a shelter for me, a strong tower against the enemy" Psa 61:3; "the Name of the Lord is a strong tower, the righteous runneth into it and is safe" Pro 18:10; and again, "Be Thou to me a rock of strength, a house of defense to save me - Bring me forth out of the net that they have laid privily for me; for Thou art my stronghold" . The "stronghold," "cut off" from all approach from an enemy, stands in contrast with the deep dungeon of calamity. The "return" must be a willing return, one in their own power; "return to the stronghold," which is Almighty God, must be by conversion of heart and will. Even a Jewish commentator Kimchi paraphrases, "Turn ye to God; for He is a stronghold and tower of strength."
Ye prisoners of - (the) hope Not, accordingly, any hope, or generally, "hope," but the special hope of Israel, "the hope" which sustained them in all those years of patient expectations, as Paul speaks of "the hope of Israel," for which he says, "I am bound with this chain" Act 28:20. "I stand to be judged for the hope of the promise made by God unto our fathers, unto which promise our twelve tribes, serving God instantly day and night, hope to come; for which hope's sake, King Agrippa, I am accused of the Jews" Act 26:6-7. And in his Epistles, "the hope laid up for you in heaven" Col 1:5; "the hope of the Gospel" Col 1:23; and, "looking for the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ" Tit 2:13. He writes also of "keeping the rejoicing of the hope firm unto the end" Heb 3:6; of "the full assurance of the hope unto the end" Heb 6:11; of "fleeing to lay hold on the hope set before us; which hope we have as an anchor of the soul, both sure and steadfast" Heb 6:18-19. He does not speak of hope as a grace or theological virtue, but, objectively, as the thing hoped for. So Zechariah calls to them as bound, held fast by "the hope," bound, as it were, to it and by it, so as not to let it go, amid the persecution of the world, or weariness of expectation; as Paul also says, "before faith came, we were guarded, kept in ward, under the law, shut up unto the faith which was about to be Rev_ealed" Gal 3:23.
Even to-day - Amid all contrary appearances, "do I declare, that I will render double unto thee;" as He had said by Isaiah, "For your shame ye shall have double" Isa 61:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: Turn: Isa 52:2; Jer 31:6, Jer 50:4, Jer 50:5, Jer 50:28, Jer 51:10; Mic 4:8; Nah 1:7; Heb 6:18
even: Isa 38:18, Isa 49:9; Jer 31:17; Lam 3:21, Lam 3:22; Eze 37:11; Hos 2:15
I will: Job 42:10; Isa 40:2, Isa 61:7
Geneva 1599
9:12 Turn ye to the (t) strong hold, ye (u) prisoners of hope: even to day do I declare [that] I will render (x) double to thee;
(t) That is, into the holy land where the city and the temple are, where God will defend you.
(u) Meaning the faithful, who seemed to be in danger of their enemies on every side, and yet lived in hope that God would restore them to liberty.
(x) That is, double benefits and prosperity, in respect of that which your fathers enjoyed from David's time to the captivity.
John Gill
9:12 Turn ye to the strong hold, ye prisoners of hope,.... "That hope for redemption", as the Targum paraphrases it; not for redemption from the Babylonish captivity, at the end of seventy years, which was now over; but for redemption and salvation by Christ; for not the people of the Jews, who stayed in Babylon, can be meant; for, as they were at liberty to go from thence by the edict of Cyrus, they can not be said to be prisoners, much less prisoners hoping for deliverance, when they had, or might have it; but rather the Jews, who were come out of Babylon, as out of a pit, wherein was no water; out of an uncomfortable state and condition, and yet in their own land were encompassed with many straits and difficulties, through the opposition they met with from many, who discouraged and hindered them in their work; but were hoping they should surmount all their difficulties, and get out of their troubles: though it seems better to understand it of such, who, about the time of the Messiah's coming, were looking for the consolation and redemption of Israel, and hoping and waiting for it; as good old Simeon, and others, who were prisoners under the former dispensation; but expecting deliverance and salvation by the Messiah. It may be applied to all sensible sinners, in every age and period of time; all men are concluded in sin, shut up under the law, and led captive by Satan; but some are not sensible of their imprisoned state, nor desirous of being out of it, nor have any hope concerning it; others groan under their bondage, long for deliverance, and are hoping for it: they hope that Christ will receive them, and save them; that he will pardon their sins; that the Spirit of God has begun a good work in them, and will perform it; and that they shall enjoy eternal glory and happiness; for all which there is good ground to hope: as that Christ will receive sinners sensible of their lost perishing condition into his arms of mercy; since he is the good Samaritan, the merciful High Priest, the compassionate Saviour; who, in his love and pity, has redeemed the sons of men; and seeing he died for sinners, even the chief of them; and therefore it need not be doubted that he will receive them; and, besides, he has made kind invitations to them to come to him, and has promised he will in no wise reject them; and has actually received sinners, and most kindly and tenderly embraced them: as also that they shall be saved by him; since complete salvation is wrought out by him, and that for such as are lost, and even the most abandoned of sinners; and which is freely to be had, not according to the works of men, or as they shall deserve; but purely through the free grace of God, and his abundant mercy in Christ: as well as that their sins shall be pardoned of God for his sake, seeing there is forgiveness with God; he has promised, proclaimed, and published it; the blood of Christ has been shed for it; and he is exalted as a Saviour to give it, and has ordered it to be preached in his name; and some of the greatest of sinners have had their sins forgiven them: likewise such have good ground to hope that the work of God is begun in them; though it may be at present but a day of small things with them; there being some light let into them, as to their state, and the way of salvation by Christ; some fear of God, and love to him, to Christ, his people, truths, ordinances, ways, and worship; sin is become odious, and Christ precious: and good reason they have to hope, and even to be confident, that this good work will be performed in them, though at times they have many fears about it; since it is in such good hands, and the glory of all the divine Persons is concerned in it; wherefore they may most safely go on to hope for eternal life, which God has promised, before the world began, is in Christ, and in his hands to give; and is the free gift of God through him, whose righteousness entitles to it, and whose grace makes meet for it; wherefore, having the one, they may truly hope for the other; for grace is a well of living water, springing up unto eternal life: such as these may well be called prisoners of hope; partakers of that grace, and as it were shut up in it, and under the influence and in the exercise of it; which is a gift of grace; is of the operation of the Spirit of God, through whose power it is exercised; is founded on the person, blood, and righteousness of Christ; is encouraged by the promises of the Gospel; and is increased through the discoveries of the love of God; and deals with things unseen and future: and those who have the least share of it, as these described are supposed to have, are here encouraged "to turn to the strong hold"; by which is meant, not Judea, nor Jerusalem, nor the temple in it, nor the church of God; but rather the blessed God, as Kimchi interprets it; and indeed a divine Person is intended, even the Messiah, who is a "strong hold" for refuge, and was typified by the cities of refuge, whither the manslayer fled, and was safe; to which the allusion may well be thought to be, since one of the names of the cities of refuge was Bezer, which signifies a fortress, or strong hold; and comes from the same root as the word here used: and such who are enabled and encouraged to flee to Christ for refuge, are safe from vindictive justice, which is fully satisfied by the blood, righteousness, and atoning sacrifice of Christ; and from the law, its curses, and condemnation; Christ being made a curse for them, and having had its sentence of condemnation executed on him; and from all their sins, and the sad effects of them; from the guilt of them, and obligation to punishment by them; from Satan, and all enemies, in whose power it is not to destroy them, being out of their reach; and from the wrath of God, everlasting destruction, and the second death: and such find Christ to be a strong habitation, or a dwellingplace; where they may and do dwell safely, pleasantly, and comfortably, enjoying plenty of all good things; their bread in this munition of rocks being given to them, and their water sure unto them; and to "turn" to it is to quit all other dependencies, and to believe in Christ, and trust all with him:
even today do I declare that I will render double unto thee; which is said, either to the church, or rather to her prisoners, to each of them, to encourage them to flee to Christ, and trust in him; seeing, by the present declaration of grace made, they may expect to enjoy all fulness of grace, plenty of blessings, temporal and spiritual; the promise of this life, and that which is to come; all spiritual blessings in Christ, grace here, and glory hereafter. So "double" signifies anything large, sufficient, plentiful, Is 40:2 particularly the Spirit and his grace; and double comfort from him, instead of distress and trouble before experienced: according to the accents, the word for "double" is to be connected with the word "declare", and be read "this day", at this present time, however distressing it may be, or you in it be attended with uncomfortable and distressed circumstances, "I declare double" (n); double grace, as some supply it, an abundance of it; which "I will render unto thee"; to everyone of the prisoners of hope, who turn to the strong hold Christ, in whom they will find a fulness of all grace, and shall receive out of it grace for grace; double grace, a large measure of it; double to what was received under the former dispensation. Cocceius renders it "another declarer", discoverer, or shewer forth, "do I render unto thee" (o); meaning the Spirit of God, the other Comforter from the Father: Christ was the first declarer, who declared his Father, his nature, perfections, purposes, mind, and will, Jn 1:18 the Holy Spirit is the second, or the other declarer, who was to bring all things to remembrance spoken by Christ, and to lead into all truth, and show things to come, and to take of the things of Christ, and show them to his people, Jn 14:16 and who was sent after Christ, was received up into heaven, as his second, his deputy, to officiate in his room and stead; as this word is used sometimes of the second priest, or sagan, or deputy of the high priest, Jer 52:24.
(n) "annuncians duplicem gratiam, quam reddam tibi", Vatablus. (o) "Indicem alterum reddo tibi", Cocceius.
John Wesley
9:12 Turn ye - The prophet exhorts the Jews to hasten to Christ, who is the salvation and high tower of the church. Prisoners of hope - Captives, yet not without hope. Even to - day - In this day of lowest distress. Double - Twice as much good as thou hast suffered evil.
Robert Jamieson, A. R. Fausset and David Brown
9:12 stronghold--in contrast to the "pit" (Zech 9:11); literally, "a place cut off from access." MAURER thinks, "a height" (Ps 18:33). An image for the security which the returning Jews shall have in Messiah (Zech 9:8) encamped about His people (Ps 46:1, Ps 46:5; compare Is 49:9; Prov 18:10).
prisoners of hope--that is, who in spite of afflictions (Job 13:15; Ps 42:5, Ps 42:11) maintain hope in the covenant-keeping God; in contrast to unbelievers, who say, "There is no hope" (Jer 2:25; Jer 18:12). Especially those Jews who believe God's word to Israel (Jer 31:17), "there is hope in the end, that thy children shall come again to their own border," and do not say, as in Ezek 37:11, "Our hope is lost." Primarily, the Jews of Zechariah's time are encouraged not to be dispirited in building by their trials; secondarily, the Jews before the coming restoration are encouraged to look to Messiah for deliverance from their last oppressors.
even to-day--when your circumstances seem so unpromising; in contrast with the "day of the Lord," when Zion's King shall come to her deliverance (Zech 9:9).
I will render double--Great as has been thy adversity, thy prosperity shall be doubly greater (Is 61:7).
9:139:13: Զի լարեցից զքեզ ինձ Յուդայ իբրեւ զաղեղն. լցի՛ եւ զԵփրեմ. եւ զարթուցի՛ց զորդիս քո Սիոն ՚ի վերայ որդւոցն Յունաց. եւ շօշափեցից զքեզ իբրեւ զսուսեր պողովատիկ պատերազմողի[10861]։ [10861] Ոսկան. Զի լարեցի զքեզ ինձ։
13 Ես քեզ, ո՛վ Յուդայի երկիր, ինձ համար պիտի լարեմ ինչպէս աղեղ, պիտի լցնեմ նաեւ Եփրեմի երկիրը, իսկ քո որդիներին, ո՛վ Սիոն, ոտքի պիտի հանեմ Յունաստանի դէմ, պիտի յեսանեմ քեզ ինչպէս ռազմիկի պողպատէ սուսեր»:
13 Վասն զի Յուդան ինծի համար աղեղի պէս պիտի լարեմ Ու Եփրեմը նետի պէս պիտի դնեմ*Եւ քու որդիներդ, ո՛վ Սիօն, Յոյներու որդիներուն վրայ պիտի բարձրացնեմ. Քեզ զօրաւորին սուրին պէս պիտի ընեմ։
Զի լարեցից [103]զքեզ ինձ, Յուդա,`` իբրեւ զաղեղն, լցից եւ զԵփրեմ. եւ զարթուցից զորդիս քո, Սիոն, ի վերայ որդւոցն Յունաց, եւ [104]շօշափեցից զքեզ իբրեւ զսուսեր [105]պողովատիկ պատերազմողի:

9:13: Զի լարեցից զքեզ ինձ Յուդայ իբրեւ զաղեղն. լցի՛ եւ զԵփրեմ. եւ զարթուցի՛ց զորդիս քո Սիոն ՚ի վերայ որդւոցն Յունաց. եւ շօշափեցից զքեզ իբրեւ զսուսեր պողովատիկ պատերազմողի[10861]։
[10861] Ոսկան. Զի լարեցի զքեզ ինձ։
13 Ես քեզ, ո՛վ Յուդայի երկիր, ինձ համար պիտի լարեմ ինչպէս աղեղ, պիտի լցնեմ նաեւ Եփրեմի երկիրը, իսկ քո որդիներին, ո՛վ Սիոն, ոտքի պիտի հանեմ Յունաստանի դէմ, պիտի յեսանեմ քեզ ինչպէս ռազմիկի պողպատէ սուսեր»:
13 Վասն զի Յուդան ինծի համար աղեղի պէս պիտի լարեմ Ու Եփրեմը նետի պէս պիտի դնեմ*Եւ քու որդիներդ, ո՛վ Սիօն, Յոյներու որդիներուն վրայ պիտի բարձրացնեմ. Քեզ զօրաւորին սուրին պէս պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:139:13 Ибо как лук Я натяну Себе Иуду и наполню лук Ефремом, и воздвигну сынов твоих, Сион, против сынов твоих, Иония, и сделаю тебя мечом ратоборца.
9:13 διότι διοτι because; that ἐνέτεινά εντεινω you Ιουδα ιουδα Iouda; Iutha ἐμαυτῷ εμαυτου myself τόξον τοξον bow ἔπλησα πληθω fill; fulfill τὸν ο the Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἐπεγερῶ επεγειρω arouse τὰ ο the τέκνα τεκνον child σου σου of you; your Σιων σιων Siōn; Sion ἐπὶ επι in; on τὰ ο the τέκνα τεκνον child τῶν ο the Ἑλλήνων ελλην Hellēn; Ellin καὶ και and; even ψηλαφήσω ψηλαφαω feel; grope for σε σε.1 you ὡς ως.1 as; how ῥομφαίαν ρομφαια broadsword μαχητοῦ μαχητης warrior; fighter
9:13 כִּֽי־ kˈî- כִּי that דָרַ֨כְתִּי ḏārˌaḵtî דרך tread לִ֜י lˈî לְ to יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah קֶ֚שֶׁת ˈqešeṯ קֶשֶׁת bow מִלֵּ֣אתִי millˈēṯî מלא be full אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and עֹורַרְתִּ֤י ʕôrartˈî עור be awake בָנַ֨יִךְ֙ vānˈayiḵ בֵּן son צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion עַל־ ʕal- עַל upon בָּנַ֖יִךְ bānˌayiḵ בֵּן son יָוָ֑ן yāwˈān יָוָן [jawan, Greece] וְ wᵊ וְ and שַׂמְתִּ֖יךְ śamtˌîḵ שׂים put כְּ kᵊ כְּ as חֶ֥רֶב ḥˌerev חֶרֶב dagger גִּבֹּֽור׃ gibbˈôr גִּבֹּור vigorous
9:13. quoniam extendi mihi Iudam quasi arcum implevi Ephraim et suscitabo filios tuos Sion super filios tuos Graecia et ponam te quasi gladium fortiumBecause I have bent Juda for me as a bow, I have filled Ephraim: and I will raise up thy sons, O Sion, above thy sons, O Greece, and I will make thee as the sword of the mighty.
13. For I have bent Judah for me, I have filled the bow with Ephraim; and I will stir up thy sons, O Zion, against thy sons, O Greece, and will make thee as the sword of a mighty man.
9:13. because I have stretched out Judah for myself, like a bow; I have filled Ephraim. And I will raise up your sons, Zion, above your sons, Greece. And I will set you as the sword of the strength.
9:13. When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man:

9:13 Ибо как лук Я натяну Себе Иуду и наполню лук Ефремом, и воздвигну сынов твоих, Сион, против сынов твоих, Иония, и сделаю тебя мечом ратоборца.
9:13
διότι διοτι because; that
ἐνέτεινά εντεινω you
Ιουδα ιουδα Iouda; Iutha
ἐμαυτῷ εμαυτου myself
τόξον τοξον bow
ἔπλησα πληθω fill; fulfill
τὸν ο the
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ἐπεγερῶ επεγειρω arouse
τὰ ο the
τέκνα τεκνον child
σου σου of you; your
Σιων σιων Siōn; Sion
ἐπὶ επι in; on
τὰ ο the
τέκνα τεκνον child
τῶν ο the
Ἑλλήνων ελλην Hellēn; Ellin
καὶ και and; even
ψηλαφήσω ψηλαφαω feel; grope for
σε σε.1 you
ὡς ως.1 as; how
ῥομφαίαν ρομφαια broadsword
μαχητοῦ μαχητης warrior; fighter
9:13
כִּֽי־ kˈî- כִּי that
דָרַ֨כְתִּי ḏārˌaḵtî דרך tread
לִ֜י lˈî לְ to
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
קֶ֚שֶׁת ˈqešeṯ קֶשֶׁת bow
מִלֵּ֣אתִי millˈēṯî מלא be full
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
עֹורַרְתִּ֤י ʕôrartˈî עור be awake
בָנַ֨יִךְ֙ vānˈayiḵ בֵּן son
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
עַל־ ʕal- עַל upon
בָּנַ֖יִךְ bānˌayiḵ בֵּן son
יָוָ֑ן yāwˈān יָוָן [jawan, Greece]
וְ wᵊ וְ and
שַׂמְתִּ֖יךְ śamtˌîḵ שׂים put
כְּ kᵊ כְּ as
חֶ֥רֶב ḥˌerev חֶרֶב dagger
גִּבֹּֽור׃ gibbˈôr גִּבֹּור vigorous
9:13. quoniam extendi mihi Iudam quasi arcum implevi Ephraim et suscitabo filios tuos Sion super filios tuos Graecia et ponam te quasi gladium fortium
Because I have bent Juda for me as a bow, I have filled Ephraim: and I will raise up thy sons, O Sion, above thy sons, O Greece, and I will make thee as the sword of the mighty.
9:13. because I have stretched out Judah for myself, like a bow; I have filled Ephraim. And I will raise up your sons, Zion, above your sons, Greece. And I will set you as the sword of the strength.
9:13. When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Между притеснителями язычниками и угнетаемыми ими узниками еврейскими роли переменятся. Иуда и Ефрем сделаются в руках Божиих браным оружием - луком и стрелами против язычников. А в руках Божиих и слабое оружие несокрушимо. Сыны Сиона восстают против сынов Ионии и ведут с ними победоносную борьбу. Таким образом, в ст. 13: и след. указывается на необходимость борьбы избранного народа, как орудия в руках Божиих, с боговраждебными царствами для того, чтобы могло осуществиться царство всеобщего мира, о котором предвозвещается в ст. 10. Пророчество IX:13: можно отнести к борьбе (нередко победоносной) Маккавеев против греческих царей Сирии (Селевкидов). Св. Кирилл разумеет здесь другого рода победы: "какие чада Сиона восстали против чад эллинских, если не божественные ученики и впоследствии ставшие предстоятелями церквей?.. Подвизаются же они против сынов еллинских и воюют против заблуждающихся" (с. 129). Подобное же понимание, наряду с вышеизложенным, встречаем и у блаж. Феодорита.
Adam Clarke: Commentary on the Bible - 1831
9:13: When I have bent Judah - Judah is the bow, and Ephraim is the arrows; and these are to be shot against the Greeks. I am inclined, with Bp. Newcome, to consider that the language of this prophecy is too strong to point out the only trifling advantage which the Maccabees gained over Antiochus, who was of Macedonian descent; and it is probable that these prophecies remain to be fulfilled against the present possessors of Javan or Greece, Macedonia, and a part of Asia Minor.
Albert Barnes: Notes on the Bible - 1834
9:13: When - or For I have bent Judah for me As a mighty bow which is only drawn at full human strength, the foot being placed to steady it. It becomes a strong instrument, but only at God's Will. God Himself bends it. It cannot bend itself. "And filled the bow with Ephraim." The bow is filled, when the arrow is laid upon it. God would employ both in their different offices, as one. "And raised up thy sons, O Zion, against thy sons, O Greece." Let people place this prophecy where they will, nothing in the history of the world was more contradictory to what was in human sight possible. "Greece was, until Alexander, a colonizing, not a conquering, nation. The Hebrews had no human knowledge of the site or circumstances of Greece. There was not a little cloud, like a man's hand, when Zechariah thus absolutely foretold the conflict and its issue. Yet here we have a definite prophecy later than Daniel, fitting in with his temporal prophecy, expanding part of it, reaching on beyond the time of Antiochus, and fore-announcing the help of God in two definite ways of protection;
(1) "without war," against the army of Alexander Zac 9:1-8;
(2) "in the war" of the Maccabees; and these, two of the most critical periods in their history after the captivity Zech. 9-16.
Yet, being expansions of part of the prophecy of Daniel, the period, to which they belong, becomes clearer in the event by aid of the more comprehensive prophecies. They were two points in Daniel's larger prediction of the 3rd empire."
And I will make thee as the sword of a mighty man - The strength is still not their own. In the whole history of Israel, they had only once met in battle an army, of one of the world-empires and defeated it, at a time, when Asa's whole population which could bear arms were 580, 000 (Ch2 14:8-10 ff), and he met Zerah the Ethiopian with his million of combatants, besides his 500 chariots, and defeated him. And this, in reliance on the "Lord his God, to whom he cried, Lord, it is nothing to Thee to help, whether with many, or with them that have no power; help us, O Lord our God; for we rest on Thee, and in Thy Name we go against this multitude" Ch2 14:11. Asa's words found an echo in Judas Maccabaeus (1 Macc. 3:16-19), when the "small company with him asked him, How shall we be able, being so few, to fight against so great a multitude and so strong?" "It is no hard matter," Judas answered, "for many to be shut up in the hands of a few, and with Heaven it is all one to deliver with a great multitude or a small company. For the victory of battle standeth not in the multitude of an host; but strength cometh from Heaven." But his armies were but a handful; 3, 000, on three occasions (1 Macc. 4:6; 7:40; 9:5), on one of which they are reduced by fear to 800 (1 Macc. 9:6); 10, 000 on two occasions (1 Macc. 4:29; 10:74); on another, two armies of 8, 000 and 3, 000, with a garrison, not trusted to fight in the open field (1 Macc. 5:17-20); on one, 20, 000 (1 Macc. 16:4); once only 40, 000, which Tryphon treacherously persuaded Jonathan to disperse ; these were the numbers with which, always against "great hosts," God gave the victory to the lion-hearted Judas and his brothers. But who except He, in whose hands are the hearts of people, could foresee that He, at that critical moment, would raise up that devoted family, or inspire that faith, through which they "out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens?" Heb 11:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: bent: Zac 1:21, Zac 10:3-7, Zac 12:2-8; Mic 5:4-9; Rev 17:14
and raised: Psa 49:2-9; Lam 4:2; Amo 2:11; Oba 1:21
against: Dan 8:21-25, Dan 11:32-34; Joe 3:6-8; Mic 4:2, Mic 4:3; Mar 16:15-20; Rom 15:16-20; Co1 1:21-28; Co2 10:3-5; Ti2 4:7
made: Zac 12:8; Psa 18:32-35, Psa 45:3, Psa 144:1, Psa 149:6; Isa 41:15, Isa 41:16, Isa 49:2; Eph 6:17; Heb 4:12; Rev 1:16, Rev 2:12, Rev 19:15, Rev 19:21
Carl Friedrich Keil and Franz Delitzsch
9:13
This thought is supported in Zech 9:13. by a picture of the glory intended for Israel. Zech 9:13. "For I stretch Judah as my bow, fill it with Ephraim, and stir up thy sons, O Zion, against thy sons, O Javan, and make thee like the sword of a hero. Zech 9:14. And Jehovah will appear above them, and like the lightning will His arrow go forth; and the Lord Jehovah will blow the trumpets, and will pass along in storms of the south. Zech 9:15. Jehovah of hosts will shelter above them, and they will eat and tread down sling-stones, and will drink, make a noise, as if with wine, and become full, like the sacrificial bowls, like the corners of the altar." The double recompense which the Lord will make to His people, will consist in the fact that He not only liberates them out of captivity and bondage, and makes them into an independent nation, but that He helps them to victory over the power of the world, so that they will tread it down, i.e., completely subdue it. The first thought is not explained more fully, because it is contained implicite in the promise of return to a strong place; the "double" only is more distinctly defined, namely, the victory over Javan. The expression, "I stretch," etc., implies that the Lord will subdue the enemies by Judah and Ephraim, and therefore Israel will carry on this conflict in the power of its God. The figurative description is a bold one. Judah is the extended bow; Ephraim the arrow which God shoots at the foe. קשׁת is indeed separated from יהוּדה by the accents; but the lxx, Targ., Vulg., and others, have taken it more correctly, as in apposition to יהוּדה; because with the many meanings that דּרך possesses, the expression דּרך יהוּדה needs a more precise definition; whereas there is no difficulty in supplying in thought the noun qesheth, which has been mentioned only just before, to the verb מלּאתי (I fill). מלּאתי is to be understood as signifying the laying of the arrow upon the bow, and not to be explained from 4Kings 9:24, "to fill the hand with the bow." A bow is filled when it is supplied with the arrow for shooting. We must bear in mind that the matter is divided rhetorically between the parallel members; and the thought is this: Judah and Ephraim are bow and arrow in the hand of Jehovah. עוררתּי, I stir up, not I swing thy children as a lance (Hitzig and Koehler); for if עורר had this meaning, חנית could not be omitted. The sons of Zion are Judah and Ephraim, the undivided Israel, not the Zionites living as slaves in Javan (Hitzig). The sons of Javan are the Greeks, as the world-power, the Graeco-Macedonian monarchy (cf. Dan 8:21), against which the Lord will make His people into a hero's sword. This took place in weak beginnings, even in the wars between the Maccabees and the Seleucidae, to which, according to Jerome, the Jews understood our prophecy to refer; but it must not be restricted to this, as the further description in Zech 9:14, Zech 9:15 points to the complete subjugation of the imperial power.
Jehovah appears above them, i.e., coming from heaven as a defence, to fight for them (the sons of Zion), as a mighty man of war (Ps 24:8). His arrow goes out like the lightning (כ the so-called כ veritatis; for the fact described, compare Hab 3:11). Marching at the head of His people, He gives the signal of battle with a trumpet-blast, and attacks the enemy with terribly devastating violence. The description rests upon the poetical descriptions of the coming of the Lord to judgment, the colours of which are borrowed from the phenomena of a storm (cf. Psalm 18 and Hab 3:8.). Storms of the south are the most violent storms, as they come from the Arabian desert, which bounds Canaan on the south (Is 21:1; cf. Hos 13:15). But Jehovah not only fights for His people; He is also a shield to them in battle, covering them against the weapons of the foe. This is affirmed in יגן עליהם in Zech 9:15. Hence they are able to destroy their enemies, and, like devouring lions, to eat their flesh and drink their blood. That this figure lies at the foundation of the horrible picture of ואכלוּ, is evident from Num 23:24, which was the passage that Zechariah had in his mind: "Behold a people like the lioness; it rises up, and like the lion does it lift itself up: it lies not down till it devour the prey, and drink the blood of the slain." Hence the object to אכלוּ is not the possessions of the heathen, but their flesh. כּבשׁוּ אבני קלע does not mean, they tread down (subdue) the enemy with sling-stones (lxx, Vulg., Grot.); for אבני ק cannot, when considered grammatically, be taken in an instrumental sense, and is rather an accus. obj.; but they tread down sling-stones. The sling-stones might be used per synecdochen to signify darts, which the enemy hurls at them, and which they tread down as perfectly harmless (Kliefoth). But the comparison of the Israelites to the stones of a crown, in Zech 9:16, leads rather to the conclusion that the sling-stones are to be taken as a figure denoting the enemy, who are trampled under the feet like stones (Hitzig, Hengstenberg). Only we cannot speak of eating sling-stones, as Koehler would interpret the words, overlooking כּבשׁוּ, and appealing to the parallel member: they will drink, reel as if from wine, which shows, in his opinion, that it is the sling-stones that are to be eaten. But this shows, on the contrary, that just as there no mention is made of what is to be drunk, so here what is to be eaten is not stated. It is true that wine and sacrificial blood point to the blood of the enemy; but wine and blood are drinkable, whereas sling-stones are not edible. The description of the enemy as sling-stones is to be explained from the figure in 1Kings 25:29, to hurl away the soul of the enemy. They drunk (sc., the blood of the enemy) even to intoxication, making a noise, as if intoxicated with wine (כּמו יין, an abbreviated comparison; cf. Ewald, 221, a, and 282, e), and even to overflowing, so that they become full, like the sacrificial bowls in which the blood of the sacrificial animals was caught, and like the corners of the altar, which were sprinkled with the sacrificial blood. זויּת are corners, not the horns of the altar. The sacrificial blood was not sprinkled upon these; they were simply smeared with a little blood applied with the finger, in the case of the expiatory sacrifices. According to the law (Lev 1:5, Lev 1:11; Lev 3:2, etc.), the blood was to be swung against the altar. This was done, according to rabbinical tradition (Mishn. Seb. 1Kings 25:4., and Rashi on Lev 1:5), in such a manner, that with two sprinklings all the four sides of the altar were wetted, - a result which could only be ensured by swinging the bowls filled with blood, so as to strike the corners of the altar.
Geneva 1599
9:13 When I have bent Judah for me, filled the (y) bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
(y) I will make Judah and Ephraim, that is, my whole Church, victorious against all enemies, which he here means by the Greeks.
John Gill
9:13 When I have bent Judah for me,.... By whom are meant the apostles, who were Jews, and whose ministrations were made use of as a bow with arrows, to strike the hearts of men, and bring them into subjection to Christ: they were a bow of the Lord's bending and preparing, and which abode in strength, being made strong and effectual through the hands of the mighty God of Jacob:
filled the bow with Ephraim: or rather, "filled Ephraim with the bow" (p); filled his hand with it; meaning, that some out of the ten tribes, as were the apostles, should be employed in drawing the bow of the Gospel, and shooting its arrows, the doctrines of it; which are comparable to them for swiftness, suddenness, and secrecy, and for their piercing and penetrating nature:
and raised up thy sons, O Zion, against thy sons, O Greece; that is, persons of the land of Judea, as such the apostles were, and who belonged to Zion the church of Christ; who were raised up, qualified, and sent forth by him into the Gentile world, with weapons of warfare, not carnal, but spiritual; against the Gentiles in general, and the wise men of Greece, as at Athens, in particular, to confound some, and to conquer others, and bring them to the obedience of Christ. Some understand this of the Maccabees raised up against Antiochus, and the Greeks that possessed the kingdom of Syria:
and made thee as the sword of a mighty man; that is, made the Gospel in the hands of the church, and of her sons, as a sword in the hand of a mighty man, by whom execution is done with it; this is the sword of the Spirit, even the word of God; and is sharp and cutting, and is the power of God unto salvation; as it is girt upon the thigh, and is in the hands of Christ the most Mighty; and as it is accompanied with the Spirit of God, and of power.
(p) "arcu implebo manum Ephraim", Vatablus; so Ben Melech.
John Wesley
9:13 When I have bent Judah - In the day's when Judah shall be in my hand as a strong bow, already bent. Ephraim - Ephraim, the remainder of the ten tribes (which returned with Judah) shall be for a supply of warriors; as the quiver filled is a supply of arrows to the bow - man. O Greece - Against the Grecians or Ionians, who had oppressed the Jews, and bought them for slaves, against whom the Jews took arms, under the conduct of the Maccabees, to whom Christ made good much of this promise.
Robert Jamieson, A. R. Fausset and David Brown
9:13 bent Judah--made Judah as it were My bow, and "filled" it "with Ephraim," as My arrow, wherewith to overcome the successor of the Grecian Alexander, Antiochus Epiphanes (compare Notes, see on Dan 8:9; Dan 11:32; I Maccabees 1:62; 2:41-43), the oppressor of Judah. Having spoken (Zech 9:1-8) of Alexander's victories, after the parenthesis (Zech 9:9-10) as to Messiah the infinitely greater King coming, he passes to the victories which God would enable Judah to gain over Alexander's successor, after his temporary oppression of them.
O Zion . . . O Greece--God on one hand addresses Zion, on the other Greece, showing that He rules all people.
9:149:14: Եւ Տէր եղիցի վերակացո՛ւ նոցա. եւ ելցէ իբրեւ զփայլակն նետ նորա. եւ Տէր Տէր ամենակալ փո՛ղ հարցէ, եւ գնասցէ՛ շարժմամբ սպառնալեաց իւրոց.
14 Տէրը վերակացու պիտի լինի նրանց վրայ, նրա նետը պիտի թռչի ինչպէս փայլակ: Տէրը, Ամենակալ Տէրը փող պիտի փչի եւ բարկութեամբ ու սպառնալիքներով պիտի գնայ նրանց դէմ:
14 Տէրը անոնց վրայ պիտի երեւնայ, Անոր նետը փայլակի պէս պիտի ելլէ։Տէր Եհովան փող պիտի հնչեցնէ Ու հարաւային մրրիկներով պիտի քալէ։
Եւ Տէր [106]եղիցի վերակացու`` նոցա, եւ ելցէ իբրեւ զփայլակն նետ նորա. եւ Տէր [107]Տէր ամենակալ`` փող հարցէ, եւ գնասցէ [108]շարժմամբ սպառնալեաց իւրոց:

9:14: Եւ Տէր եղիցի վերակացո՛ւ նոցա. եւ ելցէ իբրեւ զփայլակն նետ նորա. եւ Տէր Տէր ամենակալ փո՛ղ հարցէ, եւ գնասցէ՛ շարժմամբ սպառնալեաց իւրոց.
14 Տէրը վերակացու պիտի լինի նրանց վրայ, նրա նետը պիտի թռչի ինչպէս փայլակ: Տէրը, Ամենակալ Տէրը փող պիտի փչի եւ բարկութեամբ ու սպառնալիքներով պիտի գնայ նրանց դէմ:
14 Տէրը անոնց վրայ պիտի երեւնայ, Անոր նետը փայլակի պէս պիտի ելլէ։Տէր Եհովան փող պիտի հնչեցնէ Ու հարաւային մրրիկներով պիտի քալէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:149:14 И явится над ними Господь, и как молния вылетит стрела Его, и возгремит Господь Бог трубою, и шествовать будет в бурях полуденных.
9:14 καὶ και and; even κύριος κυριος lord; master ἔσται ειμι be ἐπ᾿ επι in; on αὐτοὺς αυτος he; him καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out ὡς ως.1 as; how ἀστραπὴ αστραπη lightning βολίς βολις javelin καὶ και and; even κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἐν εν in σάλπιγγι σαλπιγξ trumpet σαλπιεῖ σαλπιζω trumpet; sound the trumpet καὶ και and; even πορεύσεται πορευομαι travel; go ἐν εν in σάλῳ σαλος swaying; rocking ἀπειλῆς απειλη threat αὐτοῦ αυτος he; him
9:14 וַֽ wˈa וְ and יהוָה֙ [yhwˌāh] יְהוָה YHWH עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon יֵֽרָאֶ֔ה yˈērāʔˈeh ראה see וְ wᵊ וְ and יָצָ֥א yāṣˌā יצא go out כַ ḵa כְּ as † הַ the בָּרָ֖ק bbārˌāq בָּרָק lightning חִצֹּ֑ו ḥiṣṣˈô חֵץ arrow וַֽ wˈa וְ and אדֹנָ֤י ʔḏōnˈāy אֲדֹנָי Lord יְהֹוִה֙ [yᵊhôˌih] יְהוָה YHWH בַּ ba בְּ in † הַ the שֹּׁופָ֣ר ššôfˈār שֹׁופָר horn יִתְקָ֔ע yiṯqˈāʕ תקע blow וְ wᵊ וְ and הָלַ֖ךְ hālˌaḵ הלך walk בְּ bᵊ בְּ in סַעֲרֹ֥ות saʕᵃrˌôṯ סְעָרָה storm תֵּימָֽן׃ têmˈān תֵּימָן south
9:14. et Dominus Deus super eos videbitur et exibit ut fulgur iaculum eius et Dominus Deus in tuba canet et vadet in turbine austriAnd the Lord God shall be seen over them, and his dart shall go forth as lightning: and the Lord God will sound the trumpet, and go in the whirlwind of the south.
14. And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the south.
9:14. And the Lord God will be seen over them, and his arrow will go forth like lightning. And the Lord God will sound the trumpet, and he will go forth into the whirlwind of the South.
9:14. And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the south.
And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the south:

9:14 И явится над ними Господь, и как молния вылетит стрела Его, и возгремит Господь Бог трубою, и шествовать будет в бурях полуденных.
9:14
καὶ και and; even
κύριος κυριος lord; master
ἔσται ειμι be
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
ὡς ως.1 as; how
ἀστραπὴ αστραπη lightning
βολίς βολις javelin
καὶ και and; even
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἐν εν in
σάλπιγγι σαλπιγξ trumpet
σαλπιεῖ σαλπιζω trumpet; sound the trumpet
καὶ και and; even
πορεύσεται πορευομαι travel; go
ἐν εν in
σάλῳ σαλος swaying; rocking
ἀπειλῆς απειλη threat
αὐτοῦ αυτος he; him
9:14
וַֽ wˈa וְ and
יהוָה֙ [yhwˌāh] יְהוָה YHWH
עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon
יֵֽרָאֶ֔ה yˈērāʔˈeh ראה see
וְ wᵊ וְ and
יָצָ֥א yāṣˌā יצא go out
כַ ḵa כְּ as
הַ the
בָּרָ֖ק bbārˌāq בָּרָק lightning
חִצֹּ֑ו ḥiṣṣˈô חֵץ arrow
וַֽ wˈa וְ and
אדֹנָ֤י ʔḏōnˈāy אֲדֹנָי Lord
יְהֹוִה֙ [yᵊhôˌih] יְהוָה YHWH
בַּ ba בְּ in
הַ the
שֹּׁופָ֣ר ššôfˈār שֹׁופָר horn
יִתְקָ֔ע yiṯqˈāʕ תקע blow
וְ wᵊ וְ and
הָלַ֖ךְ hālˌaḵ הלך walk
בְּ bᵊ בְּ in
סַעֲרֹ֥ות saʕᵃrˌôṯ סְעָרָה storm
תֵּימָֽן׃ têmˈān תֵּימָן south
9:14. et Dominus Deus super eos videbitur et exibit ut fulgur iaculum eius et Dominus Deus in tuba canet et vadet in turbine austri
And the Lord God shall be seen over them, and his dart shall go forth as lightning: and the Lord God will sound the trumpet, and go in the whirlwind of the south.
9:14. And the Lord God will be seen over them, and his arrow will go forth like lightning. And the Lord God will sound the trumpet, and he will go forth into the whirlwind of the South.
9:14. And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the south.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15. Господь содействует Своим избранникам, поражая врагов их молниеносными стрелами, - при воинственных звуках трубных, шествуя в страшных своею силою бурях, идущих с юга. Господь защищает их, потому и победа их над врагами несомненна. Они будут истреблять врагов, но смертоносные орудия врагов будут безвредны для тех, кому помогает Сам Бог: сыны Сиона будут ходить безопасно по усеиваемому пращными камнями полю сражения (В соответствии с употребленным далее уподоблением сынов Сиона драгоценным камням, можно здесь под пращными камнями разуметь язычников, имеющих в очах Божиих сравнительно ничтожную ценность). Кровь врагов льется в таком изобилии (ср. Пс LVII:11; LXVII:24), что победоносные воины приходят в состояние опьянения и исступления от созерцания крайнего бедствия врагов, от великой радости и торжества. - При описании торжества победы народа Божия над язычниками, священный автор стремится выразить как можно яснее основную мысль - несомненность победы и полноту радости победителей и заимствует при этом частные черты из всем известной действительности, оставляя в стороне вопрос о том, насколько одобрительна, напр., с нравственной точки зрения, исступленная радость после кровавой расправы с врагами.
Adam Clarke: Commentary on the Bible - 1831
9:14: The Lord shall be seen over them - Shadowing and refreshing them, as the cloud did the camp in the wilderness.
His arrow shall go forth as the lightning - They shall be conquered in a way that will show that God fights for his followers.
The description here is very sublime; we have a good imitation of it in Nonnus: -
Και τοτε γαιαν ἁπασαν επεκλυσεν ὑετιος Ζευς,
Πυκνωσας νεφεεσσιν ὁλον πολον· ουρανιη γαρ
Βρονταιοις παταγοισι Διος μυκησατο σαλπιγξ.
Nonn. Dionys., lib. 6. ver. 229.
"When heaven's dread trumpet, sounding from on high,
Breaks forth in thunders through the darken'd sky;
The pregnant clouds to floods of rain give birth.
And stormy Jove o'erwhelms the solid earth."
J. B. B. C.
In these two verses there is a fine image, and an allusion to a particular fact, which have escaped the notice of every commentator. I must repeat the verses:
Zac 9:13 : When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
Zac 9:14 : And the Lord shall be seen over them, and his arrows shall go forth like lightning.
The reader will consult what is said on Hos 7:16, relative to the oriental bow, which resembles a [figure C] in its quiescent state, and must be recurved in order to be strung. Here, Judah is represented as the recurved bow; Ephraim, as an arrow placed on the string, and then discharged against the Javanites or Greeks with the momentum of lightning; the arrow kindling in its course through the air, and thus becoming the bolt of death to them against whom it was directed.
Volat illud, et incandescit eundo,
Et quos non habuit, sub nubibus invenit ignes.
"It flies apace; and, heating, mounts on high,
Glows in its course, and burns along the sky."
Albert Barnes: Notes on the Bible - 1834
9:14: And the Lord shall be seen over them - o "He will Rev_eal himself," protecting them. Cyril: "He says plainly, that the Lord God will be with them and will fight in serried array with them and will with them subdue those who resist them." It is as if he would say, "When they go forth and preach everywhere, the Lord shall work with them and confirm the word with signs following" Mar 16:20. "And His arrow shall go forth as the lightning." Habakkuk directly calls the lightnings the arrows of God: "at the light of Thine arrows they went" . Here it is probably of an invisible agency, and so compared to that awful symbol of His presence, the lightning.
And the Lord God shall blow with the trumpet - As their Commander, ordering their goings. The blowing of the trumpet by the priests in war was commanded, as a reminiscence of themselves before God, "If ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets, and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies" Num 10:9. Abijah said, "God Himself is with us for our captain, and His priests with sounding trumpets to cry alarm against you" Ch2 13:12.
And shall go with whirlwinds of the south - As being the most vehement and destructive. So Isaiah, "As whirlwinds in the south sweep by, He cometh from a desert, from a terrible land" Isa 21:1. Such smote the four corners of the house where Job's children were , and they perished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: seen: Zac 2:5, Zac 12:8, Zac 14:3; Exo 14:24, Exo 14:25; Jos 10:11-14, Jos 10:42; Mat 28:20; Act 4:10, Act 4:11; Rom 15:19; Heb 2:4
his: Psa 18:14, Psa 45:3-5, Psa 77:17, Psa 77:18, Psa 144:5, Psa 144:6; Isa 30:30; Rev 6:2
blow: Jos 6:4, Jos 6:5; Isa 18:3, Isa 27:13; Co2 10:4, Co2 10:5
whirlwinds: Isa 21:1, Isa 66:15
John Gill
9:14 And the Lord shall be seen over them,.... His apostles and ministers: or, "shall appear to them" (q); and be seen by them, as he was in the days of his flesh; they saw his person, his miracles, his sorrows, and sufferings; they saw him after his resurrection, and some have seen him since his ascension, with the eyes of their bodies, as well as with the eyes of their understandings; and so were fit to be witnesses of him: or, "the Lord shall appear over them", or "upon them" (r); he was seen over, and above them, when he ascended up to heaven; and upon them, by the descent of his Spirit on them at the day of Pentecost, and in other miraculous gifts bestowed upon them: or, "the Lord shall appear unto", or "for them" (s); by giving strength of body, and fortitude of mind; by protecting and preserving them, and by succeeding their labours:
and his arrow shall go forth as the lightning: meaning the Gospel, and the swift progress of it, as well as the light it communicates, and the glory that goes along with it, and the efficacy of it:
and the Lord God shall blow the trumpet; of the Gospel, so called, in allusion to the jubilee trumpet, which proclaimed liberty to servants, and restoration of inheritances: or to the trumpets made for the congregation of Israel to gather them together, and to express their joy at feasts: or to the trumpet used to proclaim war, and as an alarm for it; and this was blown by the Lord himself in person when here on earth, and by his ministers in his name:
and shall go with whirlwinds of the south; that is, the Lord in the ministration of the Gospel shall go forth with the efficacy and energy of the Spirit: the Spirit is compared to "wind", because he works in a sovereign way where he listeth, and oftentimes imperceptibly, and ever powerfully; and to the "south" wind, because that brings warmth, serenity, and calmness, produces rain, and makes fruitful; and he it is which makes the Gospel efficacious; see Song 4:16.
(q) "aderit illis", Vatablus, Drusius. (r) "Super cos", V. L. Calvin; "super eis", Montanus, Piscator; "super illis", Cocceius. (s) So the particle is sometimes used; see Noldius, p. 690, 703.
John Wesley
9:14 Shall be seen - Shall manifestly appear for them. His arrow - His judgments, swift, irresistible, and sudden. As the lightning - Which breaks forth with violence, and runs from east to west in a moment. The Lord God - Their God, the God of Israel, shall give the alarm to them, and sound the call to bring them together. Of the south - In which the mightiest whirlwinds are raised; some think the prophet alludes to the tempest at the delivery of the law.
Robert Jamieson, A. R. Fausset and David Brown
9:14 Another image: "Jehovah shall be seen (conspicuously manifesting His power) over them" (that is, in behalf of the Jews and against their foes), as formerly He appeared in a cloud over the Israelites against the Egyptians (Ex 14:19, Ex 14:24).
his arrow . . . as . . . lightning--flashing forth instantaneous destruction to the foe (Ps 18:14).
blow . . . trumpet--to summon and incite His people to battle for the destruction of their foe.
go with whirlwinds of the south--that is, go forth in the most furious storm, such as is one from the south (Is 21:1). Alluding, perhaps, to Jehovah's ancient miracles at Sinai coming "from Teman" ("the south," in the Margin).
9:159:15: Տէր ամենակալ պաշտպանեսցէ նոցա։ Եւ սպառեսցեն զնոսա, եւ թաղեսցեն զնոսա քարամբք պարսաքարաց. եւ արբցեն զարիւն նոցա իբրեւ զգինի, եւ լցցեն զտաշտս իբրեւ զսեղանն.
15 Ամենակալ Տէրը պիտի պաշտպանի նրանց, պիտի ոչնչացնեն նրանց, պիտի թաղեն նրանց պարսատիկի քարերի տակ, պիտի խմեն նրանց արիւնը ինչպէս գինի, եւ դաշտերը, զոհասեղանների նման, պիտի լցուեն նրանցով:
15 Զօրքերու Տէրը զանոնք պիտի պաշտպանէ Եւ անոնք բնաջինջ պիտի ընեն Ու պարսաքարերու վրայ* պիտի կոխեն Եւ պիտի խմեն ու գինովի պէս պիտի աղաղակեն Ու անոնք տաշտի պէս, Սեղանին անկիւններուն պէս պիտի լեցուին։
Տէր ամենակալ պաշտպանեսցէ նոցա, եւ սպառեսցեն զնոսա, եւ [109]թաղեսցեն զնոսա քարամբք պարսաքարաց. եւ արբցեն զարիւն նոցա իբրեւ զգինի, եւ լցցեն զտաշտս իբրեւ զսեղանն:

9:15: Տէր ամենակալ պաշտպանեսցէ նոցա։ Եւ սպառեսցեն զնոսա, եւ թաղեսցեն զնոսա քարամբք պարսաքարաց. եւ արբցեն զարիւն նոցա իբրեւ զգինի, եւ լցցեն զտաշտս իբրեւ զսեղանն.
15 Ամենակալ Տէրը պիտի պաշտպանի նրանց, պիտի ոչնչացնեն նրանց, պիտի թաղեն նրանց պարսատիկի քարերի տակ, պիտի խմեն նրանց արիւնը ինչպէս գինի, եւ դաշտերը, զոհասեղանների նման, պիտի լցուեն նրանցով:
15 Զօրքերու Տէրը զանոնք պիտի պաշտպանէ Եւ անոնք բնաջինջ պիտի ընեն Ու պարսաքարերու վրայ* պիտի կոխեն Եւ պիտի խմեն ու գինովի պէս պիտի աղաղակեն Ու անոնք տաշտի պէս, Սեղանին անկիւններուն պէս պիտի լեցուին։
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9:159:15 Господь Саваоф будет защищать их, и они будут истреблять и попирать пращные камни, и будут пить и шуметь как бы от вина, и наполнятся как жертвенные чаши, как углы жертвенника.
9:15 κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ὑπερασπιεῖ υπερασπιζω he; him καὶ και and; even καταναλώσουσιν καταναλισκω consume αὐτοὺς αυτος he; him καὶ και and; even καταχώσουσιν καταχωννυμι he; him ἐν εν in λίθοις λιθος stone σφενδόνης σφενδονη and; even ἐκπίονται εκπινω he; him ὡς ως.1 as; how οἶνον οινος wine καὶ και and; even πλήσουσιν πληθω fill; fulfill ὡς ως.1 as; how φιάλας φιαλη bowl θυσιαστήριον θυσιαστηριον altar
9:15 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֮ ṣᵊvāʔôṯ צָבָא service יָגֵ֣ן yāḡˈēn גנן enclose עֲלֵיהֶם֒ ʕᵃlêhˌem עַל upon וְ wᵊ וְ and אָכְל֗וּ ʔāḵᵊlˈû אכל eat וְ wᵊ וְ and כָֽבְשׁוּ֙ ḵˈāvᵊšû כבשׁ subdue אַבְנֵי־ ʔavnê- אֶבֶן stone קֶ֔לַע qˈelaʕ קֶלַע sling וְ wᵊ וְ and שָׁת֥וּ šāṯˌû שׁתה drink הָמ֖וּ hāmˌû המה make noise כְּמֹו־ kᵊmô- כְּמֹו like יָ֑יִן yˈāyin יַיִן wine וּ û וְ and מָֽלְאוּ֙ mˈālᵊʔû מלא be full כַּ ka כְּ as † הַ the מִּזְרָ֔ק mmizrˈāq מִזְרָק bowl כְּ kᵊ כְּ as זָוִיֹּ֖ות zāwiyyˌôṯ זָוִית corner מִזְבֵּֽחַ׃ mizbˈēₐḥ מִזְבֵּחַ altar
9:15. Dominus exercituum proteget eos et devorabunt et subicient lapidibus fundae et bibentes inebriabuntur quasi vino et replebuntur ut fialae et quasi cornua altarisThe Lord of hosts will protect them: and they shall devonr, and subdue with the stones of the sling: and drinking they shall be inebriated as it were with wine, and they shall be filled as bowls, and as the horns of the altar.
15. The LORD of hosts shall defend them; and they shall devour, and shall tread down the sling stones; and they shall drink, and make a noise as through wine: and they shall be filled like bowls, like the corners of the altar.
9:15. The Lord of hosts will protect them. And they will devour and subdue with the stones of the sling. And, when drinking, they will become inebriated, as if with wine, and they will be filled like bowls and like the horns of the altar.
9:15. The LORD of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, [and] make a noise as through wine; and they shall be filled like bowls, [and] as the corners of the altar.
The LORD of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, [and] make a noise as through wine; and they shall be filled like bowls, [and] as the corners of the altar:

9:15 Господь Саваоф будет защищать их, и они будут истреблять и попирать пращные камни, и будут пить и шуметь как бы от вина, и наполнятся как жертвенные чаши, как углы жертвенника.
9:15
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ὑπερασπιεῖ υπερασπιζω he; him
καὶ και and; even
καταναλώσουσιν καταναλισκω consume
αὐτοὺς αυτος he; him
καὶ και and; even
καταχώσουσιν καταχωννυμι he; him
ἐν εν in
λίθοις λιθος stone
σφενδόνης σφενδονη and; even
ἐκπίονται εκπινω he; him
ὡς ως.1 as; how
οἶνον οινος wine
καὶ και and; even
πλήσουσιν πληθω fill; fulfill
ὡς ως.1 as; how
φιάλας φιαλη bowl
θυσιαστήριον θυσιαστηριον altar
9:15
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֮ ṣᵊvāʔôṯ צָבָא service
יָגֵ֣ן yāḡˈēn גנן enclose
עֲלֵיהֶם֒ ʕᵃlêhˌem עַל upon
וְ wᵊ וְ and
אָכְל֗וּ ʔāḵᵊlˈû אכל eat
וְ wᵊ וְ and
כָֽבְשׁוּ֙ ḵˈāvᵊšû כבשׁ subdue
אַבְנֵי־ ʔavnê- אֶבֶן stone
קֶ֔לַע qˈelaʕ קֶלַע sling
וְ wᵊ וְ and
שָׁת֥וּ šāṯˌû שׁתה drink
הָמ֖וּ hāmˌû המה make noise
כְּמֹו־ kᵊmô- כְּמֹו like
יָ֑יִן yˈāyin יַיִן wine
וּ û וְ and
מָֽלְאוּ֙ mˈālᵊʔû מלא be full
כַּ ka כְּ as
הַ the
מִּזְרָ֔ק mmizrˈāq מִזְרָק bowl
כְּ kᵊ כְּ as
זָוִיֹּ֖ות zāwiyyˌôṯ זָוִית corner
מִזְבֵּֽחַ׃ mizbˈēₐḥ מִזְבֵּחַ altar
9:15. Dominus exercituum proteget eos et devorabunt et subicient lapidibus fundae et bibentes inebriabuntur quasi vino et replebuntur ut fialae et quasi cornua altaris
The Lord of hosts will protect them: and they shall devonr, and subdue with the stones of the sling: and drinking they shall be inebriated as it were with wine, and they shall be filled as bowls, and as the horns of the altar.
9:15. The Lord of hosts will protect them. And they will devour and subdue with the stones of the sling. And, when drinking, they will become inebriated, as if with wine, and they will be filled like bowls and like the horns of the altar.
9:15. The LORD of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, [and] make a noise as through wine; and they shall be filled like bowls, [and] as the corners of the altar.
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Adam Clarke: Commentary on the Bible - 1831
9:15: The Lord of hosts shall defend then - He alone is the sure trust of his Church.
Subdue with sling-stones - This was an ancient and powerful instrument in the hands of the Hebrews. See the note on Jdg 20:16.
They shall drink - After the victory gained as above, thy people shall hold a feast, and drink and be filled with wine. There is no intimation here that they shall drink the blood of their enemies, as some barbarous nations were accustomed to do. When they have gained the victory, they shall banquet abundantly on the spoils taken from the enemy.
As the corners of the altar - They shall pour out libations of wine at the foot of the altar, as the priests were accustomed to pour out the blood of the victims.
Albert Barnes: Notes on the Bible - 1834
9:15: The Lord of hosts, shall defend them - As God says, "I will defend this city to save it, for Mine own sake and for My servant David's sake" . The word is used by Isaiah only before Zechariah, and of the protection of Almighty God. The image of the complete protection on all sides stands first in God's words to Abraham, "I am thy shield" Gen 15:1; David thence says to God, "Thou, O Lord, art a shield around me" (Psa 3:4, (Psa 3:3 in English)).
And they shall devour, and subdue - Or more probably (as in the margin), "shall tread on, the stones of the sling," as in the image of leviathan in Job, "The son of the bow will not make him flee; sling-stones are to him turned into stubble; clubs are counted as stubble; he laugheth at the shaking of a spear" (Job 41:20-21 (28, 29 English)). Their enemies shall fall under them, as harmless and as of little account as the slingstones which have missed their aim, and lie as the road to be passed over. It is not expressed what they shall devour, and so the image is not carried out, but left indefinite, as destruction or absorption only; as in that, "thou shalt consume (literally, eat) all the people which the Lord thy God shall deliver thee" Deu 7:16; and, "they are our bread" Num 14:9; and in that, "they shall devour (literally, eat) all the people round about" Zac 12:6, where the image is of fire, not of eating. The one thought seems to be, that their enemies should cease to be, so as to molest them any more, whether by ceasing to be their enemies or by ceasing to be. There is no comparison here, (as in Balaam) with the lion; or of eating flesh or drinking blood, which, apart from the image of the wild beast, would be intolerable to Israel, to whom the use of blood, even of animals, was so strictly forbidden. They should disappear, as completely as fuel before the fire, or food before the hungry. The fire was invigorated, not extinguished, by the multitude of the fuel: the multitude of the enemies but nerved and braced those, whom they sought to destroy.
And they shall be filled like bowls, like the corners of the altar - They shall be consecrated instruments of God; they shall not pRev_ail for themselves, but for Him; they shall be hallowed like the bowls of the temple, from which the sacrificial blood is sprinkled on His altar, or "as the corners of the altar" which receive it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: they shall devour: Zac 10:5, Zac 12:6; Mic 5:8; Rev 19:13-21
subdue: Sa1 17:45; Co1 1:18
with sling stones: or, with the stones of the sling
shall drink: Zac 9:17, Zac 10:7; Psa 78:65; Sol 1:4, Sol 5:1, Sol 7:9; Isa 55:1; Act 2:13-18; Eph 5:18
filled like bowls: or, fill both the bowls, etc. Zac 14:20
the corners: Exo 27:2; Lev 4:7, Lev 4:18, Lev 4:25
Geneva 1599
9:15 The LORD of hosts shall defend them; and they shall devour, (z) and subdue the sling stones; and they shall drink, [and] make a noise as through wine; and they shall be filled like bowls, [and] as the corners of the altar.
(z) He promises that the Jews will destroy their enemies, and have abundance and excess of all things, as there is abundance on the altar when the sacrifice is offered. And these things are not to move them to excess, but to sobriety, and a thankful remembrance of God's great liberality.
John Gill
9:15 The Lord of hosts shall defend them,.... Against all their enemies; against Satan, and his temptations, and all the opposition made by him; against the world, and all the rage and reproach of men; this was remarkably verified in the apostles, who were preserved by the Lord amidst a thousand snares and dangers; and who was able to do it, being Jehovah, and the Lord of armies in heaven and in earth; he was as a shield unto them, as the word (t) used signifies; and to which he is often compared in Scripture. The Targum renders it,
"the Lord of hosts shall have mercy on them;''
he encompassed them about with his favour as with a shield:
and they shall devour; or "eat" (u); spiritual food; Christ the bread of life; whose flesh is meat indeed, and who is lived upon by faith; the blessings and promises of the everlasting covenant, of which the meek eat, and are satisfied; the Gospel and the truths of it, the words of faith and good doctrine, with which faithful ministers are nourished; all which is necessary, that they may be strengthened, and qualified to feed others with knowledge and understanding:
and subdue with sling stones; such who are stouthearted, and far from righteousness; who become by their ministry penitent and humble, and subject to Christ, his Gospel and ordinances, even by the means of preaching of the word, which seem very unpromising and unlikely; being to men foolishness, and like the scrip and sling David took with him, and by which he brought Goliath down to the ground:
and they shall drink; of the love of God, which, for its antiquity, purity, and refreshing nature, is like the best wine; and of the blood of Christ, which is drink indeed; and of the grace of the Spirit, which revives, strengthens, and extinguishes thirst:
and make a noise as through wine; being full of joy and thankfulness for their spiritual food and drink; and so warm, zealous, and fervent in spirit, serving the Lord; free and open in their ministrations, loudly proclaiming the grace of God; bold, and fearless of danger:
and they shall be filled like bowls; that were full of the blood of the offerings, as Jarchi and Kimchi explain it; or rather, as the Targum, that were full of fine flour and oil; they having their souls filled with good things, as the first of the above writers observes; a comfortable view of interest in the love of God; a large measure of spiritual joy, and a fulness of the gifts and graces of the Spirit, qualifying them for their work:
and, as the corners of the altar; the Targum is,
"they shall shine as the blood that shines upon the wall of the altar;''
at the corners of which it was poured out; signifying that they should be as full of the Spirit, and spiritual things, as the altar was of blood: so the Jewish writers say, when the priest took the blood in the bowl, he sprinkled of it two sprinklings upon the two corners of the altar, on the diameter of it, and below upon the northeast horn, and upon the southwest horn; and he ordered it so, as to sprinkle the blood on the horn, that it might surround the corners, and that the blood might be on the four sides of the altar round about (w).
(t) "obteget", Burkius. (u) "ut comedant", Junius & Tremellius, Piscator, Tarnovius, "et edent", Burkius. (w) Maimon. Maase Hakorbanot, c. 5. sect. 6.
John Wesley
9:15 Devour - Destroy their enemies. With sling - stones - As David did Goliath. Shall drink - In their festivals, when they offer sacrifices of thanksgiving for their victories. Make a noise - Shout with shouts of triumph, as men do whose hearts are glad with success, and cheared with wine. Shall fill - With the blood of the sacrifices they offer.
Robert Jamieson, A. R. Fausset and David Brown
9:15 devour--the flesh of their foes.
drink--the blood of their foes; that is, utterly destroy them. Image (as Jer 46:10) from a sacrifice, wherein part of the flesh was eaten, and the blood poured in libation (compare Is 63:1, &c.).
subdue with sling-stones--or, "tread under foot the sling-stones" hurled by the foe at them; that is, will contemptuously trample on the hostile missiles which shall fall harmless under their feet (compare Job 41:28). Probably, too, it is implied that their foes are as impotent as the common stones used in slinging when they have fallen under foot: in contrast to the people of God (Zech 9:16), "the (precious) stones of a crown" (compare 1Kings 25:29) [MAURER]. English Version is good sense: The Jews shall subdue the foe at the first onset, with the mere slingers who stood in front of the line of battle and began the engagement. Though armed with but sling-stones, like David against Goliath, they shall subdue the foe (Judg 20:16; 1Chron 12:2) [GROTIUS].
noise--the battle shout.
through wine-- (Zech 10:7). The Spirit of God fills them with triumph (Eph 5:18).
filled--with blood.
like bowls--the bowls used to receive the blood of the sacrifices.
as . . . corners--or "horns" of the altar, which used to be sprinkled with blood from the bowls (Ex 29:12; Lev 4:18).
9:169:16: եւ փրկեսցէ զնոսա Տէր Աստուած նոցա յաւուր յայնմիկ՝ իբրեւ զոչխարս զժողովուրդ իւր։ Զի քարինք սուրբք թաւալին յերկրի նորա[10862]. [10862] Ոմանք. Յերկիր նորա։
16 Եւ այն օրը նրանց Տէր Աստուածը պիտի փրկի նրանց՝ իր ժողովրդին, ինչպէս ոչխարների, որովհետեւ նրանք սուրբ քարեր են՝ ընկած այդ երկրում,
16 Այն օրը անոնց Տէր Աստուածը Զանոնք իր ժողովուրդին հօտին պէս պիտի փրկէ, Քանզի անոր երկրին վրայ թագի քարերու պէս պիտի փայլին։
եւ փրկեսցէ զնոսա Տէր Աստուած նոցա յաւուր յայնմիկ` իբրեւ զոչխարս զժողովուրդ իւր. զի [110]քարինք սուրբ թաւալին յերկրի նորա:

9:16: եւ փրկեսցէ զնոսա Տէր Աստուած նոցա յաւուր յայնմիկ՝ իբրեւ զոչխարս զժողովուրդ իւր։ Զի քարինք սուրբք թաւալին յերկրի նորա[10862].
[10862] Ոմանք. Յերկիր նորա։
16 Եւ այն օրը նրանց Տէր Աստուածը պիտի փրկի նրանց՝ իր ժողովրդին, ինչպէս ոչխարների, որովհետեւ նրանք սուրբ քարեր են՝ ընկած այդ երկրում,
16 Այն օրը անոնց Տէր Աստուածը Զանոնք իր ժողովուրդին հօտին պէս պիտի փրկէ, Քանզի անոր երկրին վրայ թագի քարերու պէս պիտի փայլին։
zohrab-1805▾ eastern-1994▾ western am▾
9:169:16 И спасет их Господь Бог их в тот день, как овец, народ Свой; ибо, подобно камням в венце, они воссияют на земле Его.
9:16 καὶ και and; even σώσει σωζω save αὐτοὺς αυτος he; him κύριος κυριος lord; master ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὡς ως.1 as; how πρόβατα προβατον sheep λαὸν λαος populace; population αὐτοῦ αυτος he; him διότι διοτι because; that λίθοι λιθος stone ἅγιοι αγιος holy κυλίονται κυλιω roll ἐπὶ επι in; on τῆς ο the γῆς γη earth; land αὐτοῦ αυτος he; him
9:16 וְֽ wᵊˈ וְ and הֹושִׁיעָ֞ם hôšîʕˈām ישׁע help יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיהֶ֛ם ʔᵉlōhêhˈem אֱלֹהִים god(s) בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he כְּ kᵊ כְּ as צֹ֣אן ṣˈōn צֹאן cattle עַמֹּ֑ו ʕammˈô עַם people כִּ֚י ˈkî כִּי that אַבְנֵי־ ʔavnê- אֶבֶן stone נֵ֔זֶר nˈēzer נֵזֶר consecration מִֽתְנֹוסְסֹ֖ות mˈiṯnôsᵊsˌôṯ נסס falter עַל־ ʕal- עַל upon אַדְמָתֹֽו׃ ʔaḏmāṯˈô אֲדָמָה soil
9:16. et salvabit eos Dominus Deus eorum in die illa ut gregem populi sui quia lapides sancti elevantur super terram eiusAnd the Lord their God will save them in that day, as the flock of his people: for holy stones shall be lifted up over his land.
16. And the LORD their God shall save them in that day as the flock of his people: for the stones of a crown, lifted on high over his land.
9:16. And in that day, the Lord their God will save them as the flock of his people. For holy stones will be lifted up over his land.
9:16. And the LORD their God shall save them in that day as the flock of his people: for [they shall be as] the stones of a crown, lifted up as an ensign upon his land.
And the LORD their God shall save them in that day as the flock of his people: for they [shall be as] the stones of a crown, lifted up as an ensign upon his land:

9:16 И спасет их Господь Бог их в тот день, как овец, народ Свой; ибо, подобно камням в венце, они воссияют на земле Его.
9:16
καὶ και and; even
σώσει σωζω save
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ὡς ως.1 as; how
πρόβατα προβατον sheep
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
διότι διοτι because; that
λίθοι λιθος stone
ἅγιοι αγιος holy
κυλίονται κυλιω roll
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
αὐτοῦ αυτος he; him
9:16
וְֽ wᵊˈ וְ and
הֹושִׁיעָ֞ם hôšîʕˈām ישׁע help
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיהֶ֛ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
כְּ kᵊ כְּ as
צֹ֣אן ṣˈōn צֹאן cattle
עַמֹּ֑ו ʕammˈô עַם people
כִּ֚י ˈkî כִּי that
אַבְנֵי־ ʔavnê- אֶבֶן stone
נֵ֔זֶר nˈēzer נֵזֶר consecration
מִֽתְנֹוסְסֹ֖ות mˈiṯnôsᵊsˌôṯ נסס falter
עַל־ ʕal- עַל upon
אַדְמָתֹֽו׃ ʔaḏmāṯˈô אֲדָמָה soil
9:16. et salvabit eos Dominus Deus eorum in die illa ut gregem populi sui quia lapides sancti elevantur super terram eius
And the Lord their God will save them in that day, as the flock of his people: for holy stones shall be lifted up over his land.
9:16. And in that day, the Lord their God will save them as the flock of his people. For holy stones will be lifted up over his land.
9:16. And the LORD their God shall save them in that day as the flock of his people: for [they shall be as] the stones of a crown, lifted up as an ensign upon his land.
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Adam Clarke: Commentary on the Bible - 1831
9:16: Shall save them in that day - They are his flock, and he is their Shepherd; and, as his own, he shall save and defend them.
As the stones of a crown - אבני נזר מתנוססות abney nezer mithnosesoth, "crowned stones erecting themselves;" i.e., being set up by themselves, as monuments of some deliverance, they seem to be lifting themselves up; offering themselves to the attention of every passenger. It may however refer to stones anointed with oil; a sort of temporary altars set up to the Lord for a victory gained. The same word is used, Lev 21:12 : "Because the crown, נזר nezer, of the anointing oil of his God is upon him." Perhaps most of those upright stones, standing in circles, which pass for druidical monuments, were erected to commemorate victories, or to grace the tomb of an illustrious chief. These verses may refer to some final victory over the enemies of God's people.
Albert Barnes: Notes on the Bible - 1834
9:16: And the Lord their God shall save them in that day - Still all should be God's doing; they themselves were but as a flock, as sheep among wolves, ready for the slaughter; but they were "the flock, His people," as He says, "I will increase them like the flock, men, as the flock of holy things, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks, men" Eze 36:37-38. "As a man saves his flock with all his strength, so He will save His people; for they are His flock." As in, "Thou leddest Thy people like sheep by the hand of Moses and Aaron" Psa 77:20.
They shall be as the stones of a crown - While God's enemies shall be trampled under foot, as a common thing which has failed its end, these shall be precious stones; a consecrated diadem of king or priest, "raised aloft," so that all can see. "On His land." It was laid down, as the title-deed to its whole tenure, "the land is Mine" Lev 25:23, and much more our Christian land, bought and purified by the blood of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: shall save: Psa 100:3; Isa 40:10; Jer 23:3; Eze 34:22-26, Eze 34:31; Mic 5:4, Mic 7:14; Luk 12:32; Joh 10:27; Pe1 5:2-4
as: Isa 62:3; Hag 2:23
lifted: Zac 8:23; Isa 11:10-12, Isa 60:3, Isa 60:14; Zep 3:20
Carl Friedrich Keil and Franz Delitzsch
9:16
Through this victory over the world-power Israel will attain to glory. Zech 9:16. "And Jehovah their God will endow them with salvation in that day, like a flock His people; for stones of a crown are they, sparkling in His land. Zech 9:17. For how great is its goodness, and how great its beauty! Corn will make youths to sprout, and new wine maidens." הושׁיע does not mean to help or deliver here; for this would affirm much too little, after what has gone before. When Israel has trodden down its foes, it no longer needs deliverance. It denotes the granting of positive salvation, which the explanatory clause that follows also requires. The motive for this is indicated in the clause, "like a flock His people." Because Israel is His (Jehovah's) people, the Lord will tend it as a shepherd tends his flock. The blessings which Jehovah bestows upon His people are described by David in Ps 23:1-6. The Lord will do this also, because they (the Israelites) are crown-stones, namely as the chosen people, which Jehovah will make a praise and glory for all nations (Zeph 3:19-20). To the predicate אבני נזר the subject המּה may easily be supplied from the context, as for example in מגּיד in Zech 9:12. To this subject מתנוססות וגו attaches itself. This verb is connected with nēs, a banner, in Ps 60:6, the only other passage in which it occurs; but here it is used in the sense of nâtsats, to glitter or sparkle. The meaning, to lift up, which is given by the lexicons, has no foundation, and is quite unsuitable here. For crown-stones do not lift themselves up, but sparkle; and the figure of precious stones, which sparkle upon the land, denotes the highest possible glory to which Israel can attain. The suffix attached to אדמתו refers to Jehovah, only we must not identify the land of Jehovah with Palestine. The application of this honourable epithet to Israel is justified in Zech 9:17, by an allusion to the excellence and beauty to which it will attain. The suffixes in טוּבו and יפיו cannot refer to Jehovah, as Ewald and Hengstenberg suppose, but refer to עמּו, the people of Jehovah. יפי is quite irreconcilable with an allusion to Jehovah, since this word only occurs in connection with men and the Messianic King (Ps 45:3; Is 33:17); and even if it were used of Jehovah, it would still be unsuitable here. For though the vigorous prosperity of the nation is indeed a proof of the goodness of God, it is not a proof of the beauty of God. Mâh is an exclamation of Amazement: "how great!" (Ewald, 330, a). טוּב, when affirmed of the nation, is not moral goodness, but a good appearance, and is synonymous with יפי, beauty, as in Hos 10:11. This prosperity proceeds from the blessings of grace, which the Lord causes to flow down to His people. Corn and new wine are mentioned as such blessings, for the purpose of individualizing, as indeed they frequently are (e.g., Deut 33:28; Ps 72:16), and are distributed rhetorically between the youths and the maidens.
Geneva 1599
9:16 And the LORD their God shall save them in that day as the flock of his people: for they [shall be as] the (a) stones of a crown, lifted up as an ensign upon his land.
(a) The faithful will be preserved, and reverenced by all, that their very enemies will be compelled to esteem them: for God's glory will shine in them, as Josephus declares of Alexander the great when he met Jadi the high priest.
John Gill
9:16 And the Lord their God shall save them in that day,.... In the times of the Gospel, and the dispensation of it; meaning either the apostles, before said to be protected and defended, Zech 9:15 or rather the persons converted, conquered, and subdued by them, who are not killed, but saved by the Lord their God, their glorious Redeemer, from sin, Satan, the law, wrath to come, and out of the hands of all their enemies:
as the flock of his people; they being his special people, by choice, by covenant grace, and by redemption, and like to a flock of sheep; to sheep, for harmlessness, meekness, weakness, and timorousness, for being prone to go astray, and for their being clean, profitable, and sociable; and to a flock, being a distinct society of men, and but one, and a small one too, though a flock beautiful and holy:
for they shall be as the stones of a crown; like the gems and precious stones which are on a king's crown; they being Christ's jewels, highly valued and esteemed of by him; and comparable to them, for their richness through the grace of God, and for their purity, brightness, and glory in themselves, as owing to that; and for the glory they give to Christ, and for the durableness of them. The Targum renders it, "the stones of the ephod"; they may be translated, "the stones of separation" (x); set for boundaries to distinguish places; those being separated by the grace of God, in effectual calling, from the rest of mankind, and laid as lively stones upon the foundation Christ:
lifted up as an ensign upon his land; the land of Judea, as trophies of victorious grace; as monuments of praise and thankfulness; and as means of encouraging others to seek to Christ, and believe in him. The allusion seems to be to trophies erected on account of victories obtained by valiant men, to perpetuate their memories; which were sometimes of brass, and sometimes of marble, with inscriptions and titles on them, that they might endure forever; and where sufficiency of such materials could not be got, a vast heap of stones used to be laid together; or large trees, and their branches cut down, and the spoils of the enemy laid upon them; and these were raised up as trophies to perpetuate the memory of mighty men to posterity. So Germanicus, having conquered the nations between the Rhine and the Elbe, piled up a vast heap of marble stones, and dedicated them to Tiberius (y); and Fabius Aemilianus, having, with an army not amounting to 30,000 men, defeated an army of the Gauls near the river Rhosne, consisting of 200,000 men, set up a trophy of white stone, as well as built two temples, one to Mars, and another to Hercules (z); and Domitius Aenobarbus, and Fabius Maximus, having got the victory over the Allobroges, the people of Savoy and Piedmont, erected stone towers on the spot, and fixed trophies adorned with hostile arms, which before had been unusual (a); and it was an ancient custom with the Goths and Swedes, in the camps and fields where battles were fought, to fix stones like the Egyptian pyramids, on which they engraved, in a brief manner, the famous exploits performed, thereby to perpetuate the memory of the names and actions of great men (b); and these pillars of stone set up for trophies, the chapiters of them might be made in the form of crowns, and may be here referred to; and so some render the words to this sense (c).
(x) "lapides separationis", Sanctius; so Aquila in Drusius. (y) Vid. Alex. ab Alex. Genial. Dier. l. 1. c. 22. (z) Strabo. Geograph. l. 4. p. 128. (a) Flori Roman. Gest. l. 3. c. 2. (b) Olai Magni de Ritu Gent. Septentrional. Epitome, l. 1. c. 16. (c) "Lapides coronarii", Junius & Tremellius; "lapides coronati", i. e. "epistyliis ornati trophaeis", Piscator.
John Wesley
9:16 As the flock - As a shepherd saves his flock. As the stones of a crown - Precious in my sight. As an ensign - Or trophy.
Robert Jamieson, A. R. Fausset and David Brown
9:16 save them . . . as the flock of his people--as the flock of His people ought to be saved (Ps 77:20). Here the image of war and bloodshed (Zech 9:15) is exchanged for the shepherd and flock, as God will give not only victory, but afterwards safe and lasting peace. In contrast to the worthless sling-stones trodden under foot stand the (gems) "stones of the crown (Is 62:3; Mal 3:17), lifted up as an ensign," that all may flock to the Jewish Church (Is 11:10, Is 11:12; Is 62:10).
9:179:17: զի որ ինչ բարին իցէ՝ նորա է, եւ որ ինչ լա՛ւն նորի՛ն. ցորեա՛ն երիտասարդաց, եւ գինի անուշարա՛ր կուսից[10863]։[10863] Ոմանք. Եւ զոր ինչ բարին։
17 որովհետեւ ինչ բարիք որ կայ այնտեղ այդ ժողովրդինն է, ինչ լաւ բան՝ նոյնպէս նրանն է. երիտասարդների համար՝ ցորենի հաց, կոյսերի համար՝ անուշարար գինի:
17 Անոր բարութիւնն ու գեղեցկութիւնը որքա՜ն մեծ է. Ցորենը՝ երիտասարդները ու քաղցուն կոյսերը պիտի ծաղկեցնէ։
զի որ ինչ բարին իցէ` նորա է, եւ որ ինչ լաւն` նորին. ցորեան երիտասարդաց, եւ գինի անուշարար կուսից:

9:17: զի որ ինչ բարին իցէ՝ նորա է, եւ որ ինչ լա՛ւն նորի՛ն. ցորեա՛ն երիտասարդաց, եւ գինի անուշարա՛ր կուսից[10863]։
[10863] Ոմանք. Եւ զոր ինչ բարին։
17 որովհետեւ ինչ բարիք որ կայ այնտեղ այդ ժողովրդինն է, ինչ լաւ բան՝ նոյնպէս նրանն է. երիտասարդների համար՝ ցորենի հաց, կոյսերի համար՝ անուշարար գինի:
17 Անոր բարութիւնն ու գեղեցկութիւնը որքա՜ն մեծ է. Ցորենը՝ երիտասարդները ու քաղցուն կոյսերը պիտի ծաղկեցնէ։
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9:179:17 О, как велика благость его и какая красота его! Хлеб одушевит язык у юношей и вино у отроковиц!
9:17 ὅτι οτι since; that εἴ ει if; whether τι τις anyone; someone ἀγαθὸν αγαθος good αὐτοῦ αυτος he; him καὶ και and; even εἴ ει if; whether τι τις anyone; someone καλὸν καλος fine; fair παρ᾿ παρα from; by αὐτοῦ αυτος he; him σῖτος σιτος wheat νεανίσκοις νεανισκος young man καὶ και and; even οἶνος οινος wine εὐωδιάζων ευωδιαζω into; for παρθένους παρθενος virginal; virgin
9:17 כִּ֥י kˌî כִּי that מַה־ mah- מָה what טּוּבֹ֖ו ṭṭûvˌô טוּב best וּ û וְ and מַה־ mah- מָה what יָפְיֹ֑ו yofyˈô יֳפִי beauty דָּגָן֙ dāḡˌān דָּגָן corn בַּֽחוּרִ֔ים bˈaḥûrˈîm בָּחוּר young man וְ wᵊ וְ and תִירֹ֖ושׁ ṯîrˌôš תִּירֹושׁ wine יְנֹובֵ֥ב yᵊnôvˌēv נוב thrive בְּתֻלֹֽות׃ bᵊṯulˈôṯ בְּתוּלָה virgin
9:17. quid enim bonum eius est et quid pulchrum eius nisi frumentum electorum et vinum germinans virginesFor what is the good thing of him, and what is his beautiful thing, but the corn of the elect, and wine springing forth virgins?
17. For how great is his goodness, and how great is his beauty! corn shall make the young men flourish, and new wine the maids.
9:17. For what is his goodness and what is his beauty, other than grain among the elect and wine springing forth virgins?
9:17. For how great [is] his goodness, and how great [is] his beauty! corn shall make the young men cheerful, and new wine the maids.
For how great [is] his goodness, and how great [is] his beauty! corn shall make the young men cheerful, and new wine the maids:

9:17 О, как велика благость его и какая красота его! Хлеб одушевит язык у юношей и вино у отроковиц!
9:17
ὅτι οτι since; that
εἴ ει if; whether
τι τις anyone; someone
ἀγαθὸν αγαθος good
αὐτοῦ αυτος he; him
καὶ και and; even
εἴ ει if; whether
τι τις anyone; someone
καλὸν καλος fine; fair
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
σῖτος σιτος wheat
νεανίσκοις νεανισκος young man
καὶ και and; even
οἶνος οινος wine
εὐωδιάζων ευωδιαζω into; for
παρθένους παρθενος virginal; virgin
9:17
כִּ֥י kˌî כִּי that
מַה־ mah- מָה what
טּוּבֹ֖ו ṭṭûvˌô טוּב best
וּ û וְ and
מַה־ mah- מָה what
יָפְיֹ֑ו yofyˈô יֳפִי beauty
דָּגָן֙ dāḡˌān דָּגָן corn
בַּֽחוּרִ֔ים bˈaḥûrˈîm בָּחוּר young man
וְ wᵊ וְ and
תִירֹ֖ושׁ ṯîrˌôš תִּירֹושׁ wine
יְנֹובֵ֥ב yᵊnôvˌēv נוב thrive
בְּתֻלֹֽות׃ bᵊṯulˈôṯ בְּתוּלָה virgin
9:17. quid enim bonum eius est et quid pulchrum eius nisi frumentum electorum et vinum germinans virgines
For what is the good thing of him, and what is his beautiful thing, but the corn of the elect, and wine springing forth virgins?
9:17. For what is his goodness and what is his beauty, other than grain among the elect and wine springing forth virgins?
9:17. For how great [is] his goodness, and how great [is] his beauty! corn shall make the young men cheerful, and new wine the maids.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:17: How great is his goodness - In himself and towards them.
And how great is his beauty! - His comeliness, holiness, and purity, put in and upon them.
Corn shall make the young men cheerful - They shall be gladdened and strengthened by plenty of food; and they shall speak aloud of God's mercies in their harvest home.
And new wine the maids - Who shall prepare the wine from an abundant vintage.
Albert Barnes: Notes on the Bible - 1834
9:17: For how great is His goodness - For it is unutterable! As the Psalmist said, "O Lord, our Lord, how excellent is Thy Name in all the earth!" Psa 8:1, and Jacob, "How awful is this place!" Gen 28:17, and the Psalmist, "How awful are Thy doings!" The goodness and the beauty are the goodness and beauty of God, whose great doings had been his theme throughout before. Of the goodness the sacred writers often speak , since of this we have extremest need. And this He showed to Moses, "I will cause all My goodness to pass before thy face" Exo 33:19. Of this we know somewhat personally in this life; for beside the surpassing. amazingness of it in the work of our redemption, we are surrounded by it, immersed in it, as in a fathomless, shoreless ocean of infinite love, which finds entrance into our souls, whenever we bar it not out.
Goodness is that attribute of God, whereby He loveth to communicate to all, who can or will receive it, all good; yea, Himself , "who is the fullness and universality of good, Creator of all good, not in one way, not in one kind of goodness only, but absolutely, without beginning, without limit, without measure, save that whereby without measurement He possesseth and embraceth all excellence, all perfection, all blessedness, all good." This Good His Goodness bestoweth on all and each, according to the capacity of each to receive it, nor is there any limit to His giving, save His creature's capacity of receiving, which also is a good gift from Him. "From Him all things sweet derive their sweetness; all things fair, their beauty; all things bright, their splendor; all things that live, their life; all things sentient, their sense; all that move, their vigor; all intelligences, their knowledge; all things perfect, their perfection; all things in any wise good, their goodness."
The beauty of God - Belongs rather to the beatific vision. Yet David speaks of the Beauty of Christ, "Thou art exceeding fairer then the children of men" Psa 45:2; and Isaiah says, "Thine eyes shall behold the King in His beauty" Isa 33:17. But the Beauty of God "eye hath not seen nor ear heard nor can heart of man conceive." Here, on earth, created beauty can, at least when suddenly seen, hold the frame motionless, pierce the soul, glue the heart to it, entrance the affections. Light from heaven kindles into beauty our dullest material substances; the soul in grace diffuses beauty over the dullest human countenance; the soul, ere it has passed from the body, has been known to catch, through the half-opened portals, such brilliancy of light, that the eye even for some time after death has retained a brightness, beyond anything of earth . "The earth's form of beauty is a sort of voice of the dumb earth. Doth not, on considering the beauty of this universe, its very form answer thee with one voice, 'Not I made myself, but God?'" Poets have said:
"Old friends ... shall lovelier be,
As more of heaven in each we see,"
(Christian Year. Morning Hymn.)
Or,
"When he saw,
" - God within him light his face."
(Tennyson, In memoriam. T. has "The God.")
And Holy Scripture tells us that when Stephen, "full of faith and of the Holy Spirit," was about to speak of Jesus to the council which arraigned him, "all that sat in the council, looking steadfastly at him, saw his face as it had been the face of an angel" Act 6:5, Act 6:15. It has been said, that if we could see a soul in grace, its beauty would so pierce us, that we should die. But the natural beauty of the soul transcends all corporeal beauty which so attracts us; the natural beauty of the last angel surpasseth all natural beauty of soul. If we could ascend from the most beautiful form, which the soul could here imagine, to the least glorious body of the beatified, on and on through the countless thousands of glorious bodies, compared wherewith heaven would be dark and the sun lose its shining; and yet more from the most beautiful deified soul, as visible here, to the beauty of the disembodied soul, whose image would scarce be recognized, because , "the bodily eyes gleamed with angelic radiancy;" yea, let the God-enlightened soul go on and on, through all those choirs of the heavenly hierarchies, clad with the raiment of Divinity, from choir to choir, from hierarchy to hierarchy, admiring the order and beauty and harmony of the house of God; yea, let it, aided by divine grace and light, ascend even higher, and reach the bound and term of all created beauty, yet it must know that the divine power and wisdom could create other creatures, far more perfect and beautiful than all which He hath hitherto created.
Nay, let the highest of all the Seraphs sum in one all the beauty by nature and grace and glory of all creatures, yet could it not be satisfied with that beauty, but must, because it was not satisfied with it, conceive some higher beauty. Were God immediately, at every moment to create that higher beauty at its wish, it could still conceive something beyond; for, not being God, its beauty could not satisfy its conception. So let him still, and in hundred thousand, hundred thousand, thousand years with swiftest flight of understanding multiply continually those degrees of beauty, so that each fresh degree should ever double that preceding, and the divine power should, with like swiftness, concur in creating that beauty, as in the beginning He said, "let there be light and there was light;" after all those millions of years, he would be again. at the beginning, and there would be no comparison between it and the divine beauty of Jesus Christ, God and Man. For it is the bliss of the finite not to reach the Infinite . That city of the blest which is lightened by the glory of God, and the Lamb is the light thereof, sees It, enabled by God, as created eye can see It, and is held fast to God in one jubilant exstacy of everlasting love.
"The prophet, borne out of himself by consideration of the divine goodness, stands amazed, while he contemplates the beauty and Deity of Christ: he bursts out with unaccustomed admiration! How great is His goodness, who, to guard His flock, shall come down on earth to lay down His life for the salvation of His sheep! How great His beauty, who is the ""brightnesss of the glory and the Image of the Father," and comprises in His Godhead the measure of all order and beauty! With what firm might does He strengthen, with what joy does He overwhelm the souls which gaze most frequently on His beauty, and gives largely and bountifully that corn, by whose strength the youths are made strong. He supplieth abundantly the wine, whereby the virgins, on fire with His love, are exhilarated and beautified. But both are necessary, that the strength of the strong should be upheld by the "bread from heaven," and that sound and uncorrupt minds, melted with the sweetness of love, should be recreated with wine, that is, the sweetness of the Holy Spirit, and be borne aloft with great joy, in the midst of extreme toils. For all who keep holily the faith of Christ, may be called "youths," for their unconquered strength, and virgins for their purity and integrity of soul. For all these that heavenly bread is prepared, that their strength be not weakened, and the wine is inpoured, that they be not only refreshed, but may live in utmost sweetness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: how great is his goodness: Psa 31:19, Psa 36:7, Psa 86:5, Psa 86:15, Psa 145:7; Isa 63:7, Isa 63:15; Joh 3:16; Rom 5:8, Rom 5:20; Eph 1:7, Eph 1:8, Eph 2:4, Eph 2:5, Eph 3:18, Eph 3:19; Tit 3:4-7; Jo1 4:8-11
how great is his beauty: Exo 15:11; Psa 45:2, Psa 50:2, Psa 90:17; Sol 5:10; Isa 33:17; Joh 1:14; Co2 4:4-6; Rev 5:12-14
corn: Isa 62:8, Isa 62:9, Isa 65:13, Isa 65:14; Hos 2:21, Hos 2:22; Joe 2:26, Joe 3:18; Amo 8:11-14; Amo 9:13, Amo 9:14; Eph 5:18, Eph 5:19
cheerful: or, grow, or, speak, Sol 7:9
John Gill
9:17 For how great is his goodness?.... Not of the land of Judea, as Kimchi; nor of the doctrine of the law, as the Targum; nor of the people of the Jews; but of the Messiah: and designs not his essential nor his providential goodness; but his goodness as Mediator, which he has in his heart, and has shown unto his people, in being their surety, and becoming their Saviour; in assuming their nature; bearing their sins, and obeying and suffering in their room and stead: and also that which he has in his hands for them, and communicates to them; his fulness of grace; all those spiritual blessings that are in him; the large measures of grace given at conversion; and the numerous instances of his goodness afterwards; yea, it includes glory, as well as grace:
and how great is his beauty? not as God, nor as man, but as Mediator; as beheld in the covenant and promises; in the Gospel and in the truths and in the ordinances of it:
corn shall make the young men cheerful, and new wine the maids; by "young men" are meant the same as in 1Jn 2:14 believers in Christ, who are lively, warm, and zealous for Christ, his cause and interest; who are active, diligent, and industrious in the discharge of duty; and are strong in Christ, and in his grace; and particularly in the grace of faith, and quit themselves like men: and by "maids" or "virgins" are meant the same; so called because of their chaste adherence to Christ; for their beauty, comeliness, and attire; and for their purity of divine worship and conversation: and the Gospel is intended by "corn" and "new wine"; which is compared to "corn", in opposition to the chaff of human doctrines; and because it contains Christ the bread of life, and is nourishing and comfortable: and to "new wine", not because it is a novel doctrine, for it is the everlasting Gospel ordained before the world was; but because, under the Gospel dispensation, to which this prophecy refers, it is newly and more clearly revealed; See Gill on Zech 9:15. The effect of which is, that it makes saints "cheerful", fills them with joy and spiritual mirth; for it is a joyful sound: or, "shall make fruitful" (d); it causes them to grow and increase, and makes them fruitful in every good word and work: or, "shall make them speak" eloquently (e); or cause them to put forth the fruit of their lips, in giving thanks to God for the abundance of grace bestowed upon them: or, "shall" make "them sing" (f), as others; in psalms, hymns, and spiritual songs. This new wine may be interpreted of the gifts and graces bestowed in great plenty on the day of Pentecost, both on sons and daughters, on servants and handmaids, whereby they prophesied, and saw visions, Acts 2:16 see Eph 5:18.
(d) "germinare faciet", Montanus; "progerminare faciet", Burkius; "foecundabit", Castalio; "dicitur de virginibus spiritualibus, quae sunt fructus multi evangelii", Zech. ix. 17. Stockius, p. 654. (e) "Facundas faciet", Junius & Tremellius, Piscator, Tarnovius. (f) "Cantare faciet", Pagninus, Drusius; so Ben Melech.
John Wesley
9:17 His goodness - Infinite goodness is the fountain of all the good done for this people. His beauty - How wonderful the beauty of Divine Providence in Israel's deliverance and salvation? Corn - Plentiful harvests shall make the young men chearful in sowing, reaping, and eating the fruits thereof. New wine - There shall be such plenty of wine, that all, young and old, shall be cheared with it.
Robert Jamieson, A. R. Fausset and David Brown
9:17 his goodness . . . his beauty--the goodness and beauty which Jehovah-Messiah bestows on His people. Not as MAURER thinks, the goodness, &c., of His land or His people (Ps 31:19; Jer 31:12).
make . . . cheerful--literally, "make it grow."
new wine the maids--supply, "shall make . . . to grow." Corn and wine abundant indicate peace and plenty. The new wine gladdening the maids is peculiar to this passage. It confutes those who interdict the use of wine as food. The Jews, heretofore straitened in provisions through pressure of the foe, shall now have abundance to cheer, not merely the old, but even the youths and maidens [CALVIN].
Call to prayer to Jehovah, as contrasted with the idol-worship which had brought judgments on the princes and people. Blessings promised in answer to prayer: (1) rulers of themselves; (2) conquest of their enemies; (3) restoration and establishment of both Israel and Judah in their own land in lasting peace and piety.