Armenia in comments -- Book: Zechariah (tZech) Զաքարիա
Searched terms: chald
tZech 10::12 I will strengthen them in the Lord - I, the God of Israel, will strengthen them in the Lord-Jesus, the Messiah; and thus indeed the Chald:ee: I will strengthen them, בימרא דיי bemeymre dayai, in or by the Word of Jehovah, the same personal Word which we so often meet with in the Chald:ee paraphrases or Targum.
They shall walk up and down in his name - In the name of the Messiah. Saith the Lord - God speaks here, not of himself, but concerning his Christ. The Jews shall have complete liberty; they shall appear everywhere as a part of the flock of Christ, and no difference be made between them and the converted Gentiles. They shall be all one fold under one Shepherd and Bishop of all souls.
Next: Zechariah Chapter 11
tZech 10::11 Zac 10:11. "And he goes through the sea of affliction, and smites the waves in the sea, and all the depths of the river dry up; and the pride of Asshur will be cast down, and the staff of Egypt will depart. Zac 10:12. And I make them strong in Jehovah; and they will walk in His name, is the saying of Jehovah." The subject in Zac 10:11 is Jehovah. He goes, as once He went in the pillar of cloud as the angel of the Lord in the time of Moses, through the sea of affliction. צרה, which has been interpreted in very different ways, we take as in apposition to ים, though not as a permutative, "through the sea, viz., the affliction" (C. B. Mich., Hengst.); but in this sense, "the sea, which caused distress or confinement," so that the simple reason why צרה is not connected with ים in the construct state, but placed in apposition, is that the sea might not be described as a straitened sea, or sea of anxiety. This apposition points to the fact which floated before the prophet's mind, namely, that the Israelites under Moses were so confined by the Red Sea that they thought they were lost (Exo 14:10.). The objection urged by Koehler against this view - namely, that צרה as a noun is not used in the sense of local strait or confinement - is proved to be unfounded by Jon 2:3 and Zep 1:15. All the other explanations of tsârâh are much more unnatural, being either unsuitable, like the suggestion of Koehler to take it as an exclamation, "O distress!" or grammatically untenable, like the rendering adopted by Maurer and Kliefoth, after the Chald:aeans usage, "he splits." The smiting of the waves in the sea does indeed play upon the division of the waves of the sea when the Israelites passed through the Red Sea (Exo 14:16, Exo 14:21; cf. Jos 3:13; Psa 77:17; Psa 114:5); but it affirms still more, as the following clause shows, namely, a binding or constraining of the waves, by which they are annihilated, or a drying up of the floods, like החרים in Isa 11:15. Only the floods of the Nile (יאור) are mentioned, because the allusion to the slavery of Israel in Egypt predominates, and the redemption of the Israelites out of all the lands of the nations is represented as bringing out of the slave-house of Egypt. The drying up of the flood-depths of the Nile is therefore a figure denoting the casting down of the imperial power in all its historical forms; Asshur and Egypt being mentioned by name in the last clause answering to the declaration in Zac 10:10, and the tyranny of Asshur being characterized by גּאון, pride, haughtiness (cf. Isa 10:7.), and that of Egypt by the rod of its taskmasters. in Zac 10:12 the promise for Ephraim is brought to a close with the general thought that they will obtain strength in the Lord, and walk in the power of His name. With וגבּרתּים the address reverts to its starting-point in Zac 10:6. בּיהוה stands for בּי, to point emphatically to the Lord, in whom Israel as the people of God had its strength. Walking in the name of Jehovah is to be taken as in Mic 4:5, and to be understood not as relating to the attitude of Israel towards God, or to the "self-attestation of Israel" (Koehler), but to the result, viz., walking in the strength of the Lord.
If, in conclusion, we survey the whole promise from Zac 9:11 onwards, there are two leading thoughts developed in it: (a) That those members of the covenant nation who were still scattered among the heathen should be redeemed out of their misery, and gathered together in the kingdom of the King who was coming for Zion, i.e., of the Messiah; (b) That the Lord would endow all His people with power for the conquest of the heathen. They were both fulfilled, in weak commencements only, in the times immediately following and down to the coming of Christ, by the return of many Jews out of captivity and into the land of the fathers, particularly when Galilee was strongly peopled by Israelites; and also by the protection and care which God bestowed upon the people in the contests between the powers of the world for supremacy in Palestine. The principal fulfilment is of a spiritual kind, and was effected through the gathering of the Jews into the kingdom of Christ, which commenced in the times of the apostles, and will continue till the remnant of Israel is converted to Christ its Saviour. Next: Zechariah Chapter 11