Thursday, December 24, 2020

CHOOSE WHOM YOU WOULD SERVE

 

Read Chapter 9, click here.

Zechariah chapter 10:

A simple exegesis based on grammatical observations of the Hebrew text. Some references to Bible Commentaries and Hebrew Lexicons are made to enhance my understanding of the text

By Stephen Ng

Zech. 10:1‏ שַׁאֲל֨וּ מֵיְהוָ֤ה מָטָר֙ בְּעֵ֣ת מַלְק֔וֹשׁ יְהוָ֖ה עֹשֶׂ֣ה חֲזִיזִ֑ים

וּמְטַר־גֶּ֙שֶׁם֙ יִתֵּ֣ן לָהֶ֔ם

לְאִ֖ישׁ עֵ֥שֶׂב בַּשָּׂדֶֽה׃

Zech. 10:2‏ כִּ֧י הַתְּרָפִ֣ים דִּבְּרוּ־אָ֗וֶן

            וְהַקּֽוֹסְמִים֙ חָ֣זוּ שֶׁ֔קֶר

            וַֽחֲלֹמוֹת֙ הַשָּׁ֣וא יְדַבֵּ֔רוּ

הֶ֖בֶל יְנַֽחֵמ֑וּן

עַל־כֵּן֙ נָסְע֣וּ כְמוֹ־צֹ֔אן

יַעֲנ֖וּ כִּֽי־אֵ֥ין רֹעֶֽה׃ פ

Zech. 10:3‏ עַל־הָֽרֹעִים֙ חָרָ֣ה אַפִּ֔י

וְעַל־הָעַתּוּדִ֖ים אֶפְק֑וֹד

כִּֽי־פָקַד֩ יְהוָ֨ה צְבָא֤וֹת אֶת־עֶדְרוֹ֙ אֶת־בֵּ֣ית יְהוּדָ֔ה וְשָׂ֣ם אוֹתָ֔ם

כְּס֥וּס הוֹד֖וֹ בַּמִּלְחָמָֽה׃

Zech. 10:4‏ מִמֶּ֤נּוּ פִנָּה֙ מִמֶּ֣נּוּ יָתֵ֔ד

מִמֶּ֖נּוּ קֶ֣שֶׁת מִלְחָמָ֑ה

מִמֶּ֛נּוּ יֵצֵ֥א כָל־נוֹגֵ֖שׂ יַחְדָּֽו׃

Zech. 10:5‏ וְהָי֨וּ כְגִבֹּרִ֜ים בּוֹסִ֨ים בְּטִ֤יט חוּצוֹת֙ בַּמִּלְחָמָ֔ה וְנִ֨לְחֲמ֔וּ כִּ֥י יְהוָ֖ה עִמָּ֑ם

וְהֹבִ֖ישׁוּ רֹכְבֵ֥י סוּסִֽים׃

Zech. 10:6‏ וְגִבַּרְתִּ֣י ׀ אֶת־בֵּ֣ית יְהוּדָ֗ה וְאֶת־בֵּ֤ית יוֹסֵף֙ אוֹשִׁ֔יעַ וְהֽוֹשְׁבוֹתִים֙ כִּ֣י רִֽחַמְתִּ֔ים וְהָי֖וּ כַּאֲשֶׁ֣ר לֹֽא־זְנַחְתִּ֑ים

כִּ֗י אֲנִ֛י יְהוָ֥ה אֱלֹהֵיהֶ֖ם וְאֶעֱנֵֽם׃

Zech. 10:7‏ וְהָי֤וּ כְגִבּוֹר֙ אֶפְרַ֔יִם

וְשָׂמַ֥ח לִבָּ֖ם כְּמוֹ־יָ֑יִן

וּבְנֵיהֶם֙ יִרְא֣וּ וְשָׂמֵ֔חוּ

יָגֵ֥ל לִבָּ֖ם בַּיהוָֽה׃

Zech. 10:8‏ אֶשְׁרְקָ֥ה לָהֶ֛ם וַאֲקַבְּצֵ֖ם כִּ֣י פְדִיתִ֑ים וְרָב֖וּ כְּמ֥וֹ רָבֽוּ׃

Zech. 10:9‏ וְאֶזְרָעֵם֙ בָּֽעַמִּ֔ים וּבַמֶּרְחַקִּ֖ים יִזְכְּר֑וּנִי וְחָי֥וּ אֶת־בְּנֵיהֶ֖ם וָשָֽׁבוּ׃

Zech. 10:10‏ וַהֲשִֽׁיבוֹתִים֙ מֵאֶ֣רֶץ מִצְרַ֔יִם וּמֵֽאַשּׁ֖וּר אֲקַבְּצֵ֑ם

וְאֶל־אֶ֨רֶץ גִּלְעָ֤ד וּלְבָנוֹן֙ אֲבִיאֵ֔ם

וְלֹ֥א יִמָּצֵ֖א לָהֶֽם׃

Zech. 10:11‏ וְעָבַ֨ר בַּיָּ֜ם צָרָ֗ה וְהִכָּ֤ה בַיָּם֙ גַּלִּ֔ים וְהֹבִ֕ישׁוּ כֹּ֖ל מְצוּל֣וֹת יְאֹ֑ר

וְהוּרַד֙ גְּא֣וֹן אַשּׁ֔וּר וְשֵׁ֥בֶט מִצְרַ֖יִם יָסֽוּר׃

Zech. 10:12‏ וְגִבַּרְתִּים֙ בַּֽיהוָ֔ה וּבִשְׁמ֖וֹ יִתְהַלָּ֑כוּ נְאֻ֖ם יְהוָֽה׃ ס

        

         Chapter 10 is a continuation of the poetic writing from the previous chapter.

         The natural break in this chapter is at the end of verse 2 before it continues until the end of the chapter.

         The first part (verses 1-2) is a call to seek the Lord instead of following after the worship of idols, the Creator rather than the created beings and a reprimand of Israel for their syncretistic beliefs. The second part (verses 3-12) is about what God would do for His people to give them hope.

 

Verses 1-2

         Chapter 10 begins with a qal imperative masculine plural שַׁאֲל֨וּ, which can be translated as, ‘Ask’ and ‘Seek’. This is responded by the qal imperfect (יִתֵּ֣ן) which is translated as ‘He will give’ that brings to mind Jesus’ teaching about prayer, “Ask, Seek, Knock, and it shall be given” (Matthew 7:7).

         The qal imperative שַׁאֲל֨וּ here is addressed to the remnant who have returned from the exile. In times of drought, the people of God are told to look up to the LORD to provide the much needed rain during spring time. Israel, as an agricultural country, is largely dependent on the rain to sustain its crops. Spring is the time when the weather starts warming up, plants grow and flowers bloom. These plants need the rain and the only logical thing to do is to seek the LORD, the maker of storm clouds (חֲזִיזִים) and the rain showers (מְטַר־גֶּ֙שֶׁם֙).

         Apparently, during Zechariah’s time, a form of syncretism had continued on: the ephod meant for the priests was misused for divination purposes and even the worship of teraphim (תְּרָפִ֣ים which were supposed to be angels) as the household idols was common. As early as Gen 31:19, we are told that Rachel had stolen and hidden the teraphim, her father’s household gods. These chapels mentioned by Zechariah here were usually located in the high places.[1] As a result of such syncretistic practices, the flock had no proper shepherd to take care of their spiritual wellbeing. This is the tragedy when believers give in to all kinds of divination and false prophecies (as seen during the recent US presidential race between Donald Trump and Joe Biden) using gematria, Bible Codes, dreams and visions, as though they are from the Lord. Some of these false prophets such as Sadhu Sundar Selvaraj had predicted that Trump would win, when he urged the American people to “pray because between now and January 24, the decision could be reversed.”

         We see in the next section what God will do to the shepherds who fail to do their job of pastoring their flocks.

 

 

Verses 3-12

         Verse 3 begins with the anger of the LORD burning against the shepherds and the leaders themselves. The Hebrew word עַתּוּדִ֖ים (or male goat) can also be translated as ‘leader.’ The male goats are always the leaders of the flock.

         Matthew alludes to this reference of Zechariah 10:3 in Matthew 9:36.

Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd.

(Matthew 9:36 NAS95)

         The flock (עֶדְר) is now identified by Zechariah as the house of Judah (בֵּ֣ית יְהוּדָ֔ה). God will once again transform Judah into His majestic horse. Any animal that is willing to be ridden by the LORD will display the same majesty or splendour (הוֹדֹ) as the Rider Himself. Contrasting this one Rider on His majestic horse to the many ‘riders on the horses’ (רֹכְבֵ֥י סוּסִֽים), there is really no comparison for the latter will surely be put to shame.

         Judah now has the choice between putting their faith in the Rider Himself or the horses of Egypt to protect them. If they choose the LORD of armies (יְהוָ֣ה צְבָאוֹת) they, too, will be transformed into mighty men of war.

         Verse 6 starts with the word וְגִבַּרְתִּ֣י, which means, “I will strengthen.” In Hebrew, we see that this word shares the same root word as גִבֹּרִ֜ים which is translated as ‘mighty men.’ This is a reminder to the house of Judah that, someone as strong as Samson, will have to continue to be dependent on the LORD alone. The strength comes from the LORD of armies. This is a very good reminder of Zechariah 4:6:

לֹ֤א בְחַ֙יִל֙ וְלֹ֣א בְכֹ֔חַ כִּ֣י אִם־בְּרוּחִ֔י

(Zechariah 4:6 HMT-W4)

 

         Zechariah’s message of hope continues. In Verses 8 and 10, we read that God will gather the house of Judah together from the land that they were in bondage (Egypt) and in exile (Assyria). God sent Jacob into Egypt because it was not time yet for Him to give the house of Jacob the land He had promised to Abraham. He had to wait till a time when the sins of the Canaan had reached the heights of the heavens. But, when Israel sinned, God sent them into exile to the land of Assyria (or Ashur). This is a strong reminder that God’s compassion makes Him willing to wait for the unbelievers to repent of their sins, but when His people sins incessantly, He disciplines them, yet He never forsakes them.

         Just as they had returned from these two lands (Egypt and Assyria) in the past, Zechariah speaks of a time when God will once again bring His people back to their homeland. We are privileged to see this prophecy being fulfilled even in our times. The host countries which had oppressed them will be ashamed (v10).When it is time for God to act, He turns the oppressed into victors, whilst the oppressors will become a rubble.

         Zechariah concludes his message in chapter 10 with the purpose for which God does all these things. He does not strengthen them for the sake of giving them an opportunity to boast of the strength they possess, but so that they could walk in His Name.

וְגִבַּרְתִּים֙ בַּֽיהוָ֔ה וּבִשְׁמ֖וֹ יִתְהַלָּ֑כוּ נְאֻ֖ם יְהוָֽה׃ ס

(Zechariah 10:12 HMT-W4)

 



[1]F.W. Farrar, Second Book of Kings, The Expositor’s Bible. Accordance electronic ed. (London: Hodder and Stoughton, 1895), 289.

Saturday, December 12, 2020

I highly recommend Accordance

 




Since purchasing the Accordance Bible, I have found it a very useful platform for my study of Hebrew and Greek. 

        With Accordance, you can know the meaning of a word by just putting your index finger on a word and a window pops up giving you the definition of the word. 



        When you want to know how the Hebrew verse is read by a native Hebrew, you just click on the audio Bible that you purchase. 

        You can also purchase books, encyclopaedia, Lexicons, dictionaries, interactive maps and timelines for your digital library. 



        This will allow you to perform a research into any subject that you want. All you need to do is to right click on the word and click on Research. It will give you all the references from your own digital library that has the word mentioned.     

        


        Accordance Bible is particularly useful for people who are serious about learning the biblical languages. It is also an essential tools for theological students and pastors. It is so much easier to do a research using Accordance Bible than to browse through the pages of tonnes of books just to read the sources. 

        Accordance has a special discount arrangement for people from developing countries. If interested, you may email me for the details. Stephen.Ng.EJ@gmail.com 



Friday, December 11, 2020

ZECHARIAH 9: ORACLES AGAINST THE ENEMIES AND ANNOUNCING THE KING'S ARRIVAL INTO JERUSALEM

 
Read Zechariah 8, click here.                                 Read Zechariah 10, click here.                                        



Zechariah chapter 9:

A simple exegesis based on grammatical observations of the Hebrew text. Some references to Bible Commentaries and Hebrew Lexicons are made to enhance my understanding of the text

By Stephen Ng

Zech. 9:1‏ מַשָּׂ֤א דְבַר־יְהוָה֙ בְּאֶ֣רֶץ חַדְרָ֔ךְ וְדַמֶּ֖שֶׂק מְנֻחָת֑וֹ

כִּ֤י לַֽיהוָה֙ עֵ֣ין אָדָ֔ם

וְכֹ֖ל שִׁבְטֵ֥י יִשְׂרָאֵֽל׃

Zech. 9:2וְגַם־חֲמָ֖ת תִּגְבָּל־בָּ֑הּ

צֹ֣ר וְצִיד֔וֹן כִּ֥י חָֽכְמָ֖ה מְאֹֽד׃

Zech. 9:3‏ וַתִּ֥בֶן צֹ֛ר מָצ֖וֹר לָ֑הּ וַתִּצְבָּר־כֶּ֙סֶף֙ כֶּֽעָפָ֔ר וְחָר֖וּץ כְּטִ֥יט חוּצֽוֹת׃ ‏

Zech. 9:4‏ הִנֵּ֤ה אֲדֹנָי֙ יֽוֹרִשֶׁ֔נָּה וְהִכָּ֥ה בַיָּ֖ם חֵילָ֑הּ

וְהִ֖יא בָּאֵ֥שׁ תֵּאָכֵֽל׃

Zech. 9:5‏ תֵּרֶ֨א אַשְׁקְל֜וֹן וְתִירָ֗א

וְעַזָּה֙ וְתָחִ֣יל מְאֹ֔ד

וְעֶקְר֖וֹן כִּֽי־הֹבִ֣ישׁ מֶבָּטָ֑הּ

וְאָ֤בַד מֶ֙לֶךְ֙ מֵֽעַזָּ֔ה

וְאַשְׁקְל֖וֹן לֹ֥א תֵשֵֽׁב׃

Zech. 9:6‏ וְיָשַׁ֥ב מַמְזֵ֖ר בְּאַשְׁדּ֑וֹד

וְהִכְרַתִּ֖י גְּא֥וֹן פְּלִשְׁתִּֽים׃ ‏

Zech. 9:7‏ וַהֲסִרֹתִ֨י דָמָ֜יו מִפִּ֗יו וְשִׁקֻּצָיו֙ מִבֵּ֣ין שִׁנָּ֔יו

וְנִשְׁאַ֥ר גַּם־ה֖וּא לֵֽאלֹהֵ֑ינוּ

וְהָיָה֙ כְּאַלֻּ֣ף בִּֽיהוּדָ֔ה

וְעֶקְר֖וֹן כִּיבוּסִֽי׃

Zech. 9:8‏ וְחָנִ֨יתִי לְבֵיתִ֤י מִצָּבָה֙ מֵעֹבֵ֣ר וּמִשָּׁ֔ב

וְלֹֽא־יַעֲבֹ֧ר עֲלֵיהֶ֛ם ע֖וֹד נֹגֵ֑שׂ

כִּ֥י עַתָּ֖ה רָאִ֥יתִי בְעֵינָֽי׃ ס

Zech. 9:9‏ גִּילִ֨י מְאֹ֜ד בַּת־צִיּ֗וֹן הָרִ֙יעִי֙ בַּ֣ת יְרוּשָׁלִַ֔ם

הִנֵּ֤ה מַלְכֵּךְ֙ יָ֣בוֹא לָ֔ךְ צַדִּ֥יק וְנוֹשָׁ֖ע ה֑וּא

עָנִי֙ וְרֹכֵ֣ב עַל־חֲמ֔וֹר

וְעַל־עַ֖יִר בֶּן־אֲתֹנֽוֹת׃

Zech. 9:10‏ וְהִכְרַתִּי־רֶ֣כֶב מֵאֶפְרַ֗יִם

וְסוּס֙ מִיר֣וּשָׁלִַ֔ם

וְנִכְרְתָה֙ קֶ֣שֶׁת מִלְחָמָ֔ה וְדִבֶּ֥ר שָׁל֖וֹם לַגּוֹיִ֑ם

וּמָשְׁלוֹ֙ מִיָּ֣ם עַד־יָ֔ם

וּמִנָּהָ֖ר עַד־אַפְסֵי־אָֽרֶץ׃

Zech. 9:11‏ גַּם־אַ֣תְּ בְּדַם־בְּרִיתֵ֗ךְ שִׁלַּ֤חְתִּי אֲסִירַ֙יִךְ֙ מִבּ֔וֹר

אֵ֥ין מַ֖יִם בּֽוֹ׃

Zech. 9:12שׁוּ֚בוּ לְבִצָּר֔וֹן אֲסִירֵ֖י הַתִּקְוָ֑ה גַּם־הַיּ֕וֹם מַגִּ֥יד מִשְׁנֶ֖ה אָשִׁ֥יב לָֽךְ׃

Zech. 9:13כִּֽי־דָרַ֨כְתִּי לִ֜י יְהוּדָ֗ה קֶ֚שֶׁת מִלֵּ֣אתִי אֶפְרַ֔יִם

וְעוֹרַרְתִּ֤י בָנַ֙יִךְ֙ צִיּ֔וֹן

עַל־בָּנַ֖יִךְ יָוָ֑ן

וְשַׂמְתִּ֖יךְ כְּחֶ֥רֶב גִּבּֽוֹר׃

Zech. 9:14‏ וַֽיהוָה֙ עֲלֵיהֶ֣ם יֵֽרָאֶ֔ה

וְיָצָ֥א כַבָּרָ֖ק חִצּ֑וֹ

וַֽאדֹנָ֤י יְהוִֹה֙ בַּשּׁוֹפָ֣ר יִתְקָ֔ע

וְהָלַ֖ךְ בְּסַעֲר֥וֹת תֵּימָֽן׃

Zech. 9:15יְהוָ֣ה צְבָאוֹת֮ יָגֵ֣ן עֲלֵיהֶם֒

וְאָכְל֗וּ וְכָֽבְשׁוּ֙ אַבְנֵי־קֶ֔לַע

וְשָׁת֥וּ הָמ֖וּ כְּמוֹ־יָ֑יִן

וּמָֽלְאוּ֙ כַּמִּזְרָ֔ק

כְּזָוִיּ֖וֹת מִזְבֵּֽחַ׃

Zech. 9:16‏ וְֽהוֹשִׁיעָ֞ם יְהוָ֧ה אֱלֹהֵיהֶ֛ם בַּיּ֥וֹם הַה֖וּא כְּצֹ֣אן עַמּ֑וֹ

כִּ֚י אַבְנֵי־נֵ֔זֶר מִֽתְנוֹסְס֖וֹת עַל־אַדְמָתֽוֹ׃

Zech. 9:17כִּ֥י מַה־טּוּב֖וֹ וּמַה־יָפְי֑וֹ

דָּגָן֙ בַּֽחוּרִ֔ים וְתִיר֖וֹשׁ יְנוֹבֵ֥ב בְּתֻלֽוֹת׃

Sidon

           

         This chapter is seen as the beginning of the last five chapters of Zechariah, where Walvoord, etc divide into sections:

(a)        Chapters 9-11: about the first coming of Christ;

(b)        Chapters 12-14: focuses on Christ’s return and emphasises more on his enthronement and the grand finale of Israel’s history. [1]

         In itself, Chapter 9 can be divided into two shorter passages based on the paragraph breakers marked by the Samech added to the text by the Masoretes in the 8-10 Century AD. They are:

(a)        Zechariah 9: 1-8: After Israel was given peace and prosperity once again, now the judgement against the land of Hadrach (חַדְרָ֔ךְ) begins. The cities mentioned – Damascus (דַמֶּ֖שֶׂק) and Hamath (חֲמָ֖ת); Tyre (צֹ֣ר), Sidon (צִיד֔וֹן); Gaza (עַזָּ֔ה), Ashkelon (אַשְׁקְל֜וֹן), Ekron (עֶקְר֖וֹן) and Ashdod (אַשְׁדּ֑וֹד) – are all important cities during Zechariah’s era and they are on the major trade routes.

(b)        Zechariah 9:9-17: The prophecy of entry of the King into Jerusalem would bring much cheer, and thereafter, the dominion of this King all over the land.


Israel's neighbours and the cities during Zechariah's time (source: Accordance Bible) 

Verses 1-8

        Here, we see Zechariah's focus now shifts to the non-Jews after peace and prosperity returned to Jerusalem. Zechariah 9 begins by way of a new introduction, מַשָּׂ֤א דְבַר־יְהוָה֙ בְּאֶ֣רֶץ חַדְרָ֔ךְ which is translated by the New American Standard Bible as, “The burden of the word of the LORD is against the land of Hadrach…” while Alter renders it as simply, “The word of the LORD in the land of Hadrach…”[2]

         Alter is right in that the Hebrew text does not have the word ‘against’; it simply says ‘in (the) land of Hadrach.’ However, Alter may have missed the point that this is not just the ‘word of the LORD’ but the ‘burden’ of the word of the LORD.

 

         Sometimes, the phrase מַשָּׂ֤א דְבַר־יְהוָה֙ is also translated as ‘the oracle of the LORD.’ An oracle is a prophetic utterance, pronouncement, with the focus on the content of the message.[3] The word מַשָּׂ֤א means ‘weight’ or ‘burden’. Hall has this to say:

 

The term מַשָּׂא (massaʾ, “pronouncement, a lifting up [of the voice]”) is a technical term introducing a message from the Lord (cf. Nah 1:1; Hab 1:1; Zech 9:1; Mal 1:1). Derived from the root נָשָׂא (nasaʾ, “to lift”), it is probably connected to the phrase “to raise one’s voice” (HALOT 639 s.v. II מַשָּׂא) and is usually translated as “oracle” or “utterance.” Because the root can also mean “to carry (a burden)” it has also been suggested that its nuance is of a burdensome message (KJV). Here it is the message which the prophet saw, suggesting that it is the report of a prophetic vision. In Nahum 1:1, the oracle is called “the book of vision.”[4]

         As Jamieson, et al put it, “Burden” means a prophecy BURDENED with wrath against the guilty.[5] In short, it was a “burdensome message” (in KJV) which has to be communicated to the people, and this was most probably not spoken directly to the foreigners themselves but to the Jews as the target audience of Zechariah’s oracle. These cities would face the judgement from God Himself.

         My attempt to translate this phrase:

מַשָּׂ֤א דְבַר־יְהוָה֙ בְּאֶ֣רֶץ חַדְרָ֔ךְ

         The burden of the word of the LORD in (land) of Hadrach …

         The NASB rendition of ‘against’ the land of Hadrach comes from the nuance we see in the Hebrew word מַשָּׂא ‘burden’ (or punishment) is on the land of Hadrach (emphasis, mine).

         Aramean (v1): One of the first cities mentioned is Damascus, the capital of Aram (modern Syria) while Hamath was another Aramean city, north of Damascus on the Orontes River. [6]

         Phoenician (v2-4): Tyre (צֹ֛ר) and Sidon (צִיד֔וֹן) were mentioned together, pretty much like twin cities of key importance to the Phoenicians. Tyre was a rich Phoenician seaport, while Sidon was also a seaport on the Mediterranean coast and a city-state located about 25 miles north of Tyre. [7] Tyre was endowed with much gold and silver which came from their dominance in the mercantile trade through the Mediterranean,[8], [9] yet, we see that God did not spare the city port.

         Philistines (verses 5-7): All four cities – Ashkelon (אַשְׁקְל֜וֹן), Gaza (עַזָּה), Ekron (עֶקְר֖וֹן) and Ashdod (אַשְׁדּ֑וֹד) – were part of what was known as the five major city-states (hence, the Philistine Pentapolis). The fifth of these city-states, which was not mentioned in Zechariah’s oracle, was Gath. They existed since Joshua’s time (Joshua 13:2-3) and were jointly-ruled by five Philistine lords.

         Ashkelon and Gaza were about 10 miles apart and they also served as seaports.[10] Ekron was located further inland.[11] Ashkelon was once under the control of the Egyptians who ruled over Canaan and the trade routes around the Middle Bronze Age (c. 2000-1800 BC). [12]

         After the Sea Peoples invaded Ashkelon in 1200 BC and defeated the Egyptians, the Philistines started occupying the area. [13] Gaza was the most important of the five cities as it was just two miles away from the coast, and according to Judges 1:19, Gaza, Ashkelon and Ekron located in the plains could not be captured by the Israelites because they had the iron chariots (symbol of power and dominance).[14] Ashdod, on the other hand, was located directly west of Jerusalem some 25 miles northeast of Gaza. [15]  

         In verse 4, we see the word יֽוֹרִשֶׁ֔נָּה used. This is translated as ‘dispossess’ or ‘strip’ and when read in the context of the entire verse, it is obvious that the Phoenician seaport of Tyre, although rich with gold and silver, will be stripped of her wealth. To the LORD, gold and silver is as ‘dross’ to be ‘cast into the sea’ while the city of Tyre will be consumed by fire. What man deems as precious, God sees it as nothing in comparison with what He owns – an imagery that reminds Israel of who the LORD of the Armies is!

         The destruction of Tyre sent a chill to nearby Philistine cities of Ashkelon, Gaza and Ekron. Although Verse 1 started as a prose, subsequent writing style shifted to Hebrew poetry. It is interesting to observe the parallelism, common in Hebrew poetry writing, as shown below in verse 5:

תֵּרֶ֨א אַשְׁקְל֜וֹן וְתִירָ֗א

                 וְעַזָּה֙ וְתָחִ֣יל מְאֹ֔ד

                         וְעֶקְר֖וֹן כִּֽי־הֹבִ֣ישׁ מֶבָּטָ֑הּ

וְאָ֤בַד מֶ֙לֶךְ֙ מֵֽעַזָּ֔ה

       וְאַשְׁקְל֖וֹן לֹ֥א תֵשֵֽׁב׃

         Their fears will soon become a reality when they face the judgement as depicted in the parallelism of verse 5: Ekron will be confounded, Gaza will no longer have a king and Askhelon will not be inhabited. This is followed by verse 6 which reveals that another city, Ashdod will be inhabited by a people of great depravity (מַמְזֵ֖ר). BDB renders this word as bastard, specifically child of incest or a mixed population. [16]

         Of Ashdod, the Philistine near to Jerusalem, the LORD of Hosts has a different thing to say regarding the people living in this city.

         He would remove blood from his mouth, and the detestable things from between his teeth. The NASB uses the third person plural ‘their’ mouth and ‘their teeth,’ but the Hebrew text uses the third masculine singular (3ms), which in my opinion, refers to Ashdod. This is typical of Hebrew poetry. The NASB rendition of the 3ms pronominal suffix as ‘their’ is not wrong as it merely refers to the people who dwelled in the city.

         The remnant of these people will become part of “the house of Judah” (or “a clan of Judah”, the way it was understood during Zechariah’s time), giving us a hint of God had planned since then to include the Gentile believers into His body or the universal church (the way we would understand now):  

וְנִשְׁאַ֥ר גַּם־ה֖וּא לֵֽאלֹהֵ֑ינוּ וְהָיָה֙ כְּאַלֻּ֣ף בִּֽיהוּדָ֔ה וְעֶקְר֖וֹן כִּיבוּסִֽי׃

(Zechariah 9:7 HMT-W4)

        

         Because of the armies coming against us, who belong to the household of God, God Himself will encamp around us to protect us from the enemies. He himself is the LORD of the Armies.

”וְחָנִ֨יתִי לְבֵיתִ֤י מִצָּבָה֙ מֵעֹבֵ֣ר וּמִשָּׁ֔ב וְלֹֽא־יַעֲבֹ֧ר עֲלֵיהֶ֛ם ע֖וֹד נֹגֵ֑שׂ“

(Zechariah 9:8 HMT-W4)

 

 

 

 

Verses 9-17

         The turnaround to the oracles is found in verse 9, where in the non-narrative passage of this Hebrew prose, the use of the weqatal verb, וְחָנִ֨יתִי (to surround or encamp) mirrors a different picture painted earlier of the Aramean, Phoenician and Philistine cities. Instead of the pronouncement of judgement, a more positive word is used. The hint of who this protection refers to is found in the later part of verse 9.

         The focus shifts to the daughter of Zion (בַּת־צִיּ֗וֹן) and the main theme now is the coming king, riding on a colt. It starts with two imperatives – Rejoice (גִּילִ֨י) and Shout (הָרִ֙יעִי֙), suggesting an ongoing continuous action. Here again, we see the use of parallel writing:

גִּילִ֨י מְאֹ֜ד בַּת־צִיּ֗וֹן

הָרִ֙יעִי֙ בַּ֣ת יְרוּשָׁלִַ֔ם

הִנֵּ֤ה מַלְכֵּךְ֙ יָ֣בוֹא לָ֔ךְ

צַדִּ֥יק וְנוֹשָׁ֖ע ה֑וּא

עָנִי֙ וְרֹכֵ֣ב עַל־חֲמ֔וֹר

               וְעַל־עַ֖יִר בֶּן־אֲתֹנֽוֹת׃

(Zechariah 9:9 HMT-W4)

             

         The word often translated as ‘mounted’ (in verse 9) and as ‘chariot’ in verse 10 share the same Hebrew root word (רכב). As depicted by the portrayal of power using chariot of Ephraim and the horse of Jerusalem, the word רכב in verse 9 refers to a position befitting a king, but instead of a show of power riding on a horse, this king rides on a colt.

         He is both righteous (צַדִּ֥יק) and humble (עָנִי֙). The word righteous (צַדִּ֥יק) is further expanded to explain וְנוֹשָׁ֖ע ה֑וּא; while humble (עָנִי֙) is followed by the depiction of a king riding on a donkey (וְרֹכֵ֣ב עַל־חֲמ֔וֹר). Of course, we all know that this is a prophecy of the Lord Jesus’ ride on a colt into the city of Jerusalem, being greeted with shouts of Hosanna! (Matthew 21:2-9).

         In some ways, we can see the humour that God is portraying here of the king that will be entering into Jerusalem. Jesus will come in as king but not with the full armour of the great horse and chariot, but on a donkey. When Jesus hung on the cross, the inscription described him as ‘King of the Jews’ but people mocked him because in their minds, a king had to ride on a powerful animal used in wars but never on a donkey! Some 500 years before the birth of Christ, Zechariah had depicted Jesus as a different kind of king.

         This phrase refers to the dungeon or ‘pit without water’, which is often used to keep prisoners: בּ֔וֹר אֵ֥ין מַ֖יִם בּֽוֹ. Although the word can mean ‘grave’ or place of death, but it is more like a pit without water or a deep place. [17] Jeremiah has languished in one of these pits (translated as dungeon cells) in Jeremiah 37:16; Joseph also experiences it when Potiphar’s anger burns against him.[18]  After the wars end, these prisoners can expect to be released. God will perform this because of the blood of His covenant (בְּדַם־בְּרִיתֵ֗ךְ).

         We see the next change of scene here again in verse 13 onwards, where God will not only protect and defend (יָגֵ֣ן) His people; instead, He will pitch Judah and Ephraim against the Greeks (known in Hebrew as יָוָן). From being the persecuted, now Judah and Ephraim launch the attack against the Greeks with God’s help.

        

כִּ֥י מַה־טּוּב֖וֹ וּמַה־יָפְי֑וֹ דָּגָן֙ בַּֽחוּרִ֔ים וְתִיר֖וֹשׁ יְנוֹבֵ֥ב בְּתֻלֽוֹת׃

(Zechariah 9:17 HMT-W4)

 



[1]F. Duane Lindsey, Zechariah (The Bible Knowledge Commentary; ed. John F. Walvoord and Roy B. Zuck; Accordance electronic ed. 2 vols.; Wheaton: Victor Books, 1985), 1:1561.

[2] Alter, Robert. The Hebrew Bible Vol 2, Prophets. First Edition. Vol. 2. 3 vols. New York, NY: W.W. Nortton & Co, Inc, 2019.

 

[4]W. Hall Harris, eds. The NET Bible Notes. 1st, Accordance electronic ed. (Richardson: Biblical Studies Press, 2005), paragraph 48213.

[5]Robert Jamieson, A. R. Fausset, and David Brown, A Commentary, Critical and Explanatory on the Whole Bible, 1871, Accordance electronic ed. (Altamonte Springs: OakTree Software, 1996), paragraph 16240.

[6]F. Duane Lindsey, Zechariah (The Bible Knowledge Commentary; ed. John F. Walvoord and Roy B. Zuck; Accordance electronic ed. 2 vols.; Wheaton: Victor Books, 1985), 1:1562.

[7]John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament, Accordance electronic ed. (Downers Grove: InterVarsity Press, 2000), 247.

[8]John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament, Accordance electronic ed. (Downers Grove: InterVarsity Press, 2000), 247.

[9]John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament, Accordance electronic ed. (Downers Grove: InterVarsity Press, 2000), 361.

[10] In ancient times, cities grew due to trade; as a result, seaports became important cities. Even in our Malaysian context, Port Klang was once a bustling port in the early years of Malaya. Before it was developed by the chieftain, Yap Ah Loy, Kuala Lumpur was considered a rural village. The royal palaces and all the activities were centred in Klang.

[11]John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament, Accordance electronic ed. (Downers Grove: InterVarsity Press, 2000), 243.

[12]John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament, Accordance electronic ed. (Downers Grove: InterVarsity Press, 2000), 243.

[13]John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament, Accordance electronic ed. (Downers Grove: InterVarsity Press, 2000), 58.

[14]John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament, Accordance electronic ed. (Downers Grove: InterVarsity Press, 2000), 243.

[15]John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament, Accordance electronic ed. (Downers Grove: InterVarsity Press, 2000), 229.

[16]BDB, s.v. “מזר,” 561.

[17]John Calvin, Calvin’s Commentaries (Complete), trans. John King, Accordance electronic ed. (Edinburgh: Calvin Translation Society, 1847), paragraph 40651.

[18]W. Hall Harris, eds. The NET Bible Notes. 1st, Accordance electronic ed. (Richardson: Biblical Studies Press, 2005), paragraph 54896.

Let's learn to sing in Hebrew

  Sing "This is the Day" in Hebrew this Sunday at church.          For those who know how to read Hebrew, this is a very simple ve...