Zechariah 9:10
Parallel Verses
English Standard Version
I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall speak peace to the nations; his rule shall be from sea to sea, and from the River to the ends of the earth.

King James Bible
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.

American Standard Version
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.

Douay-Rheims Bible
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.

English Revised Version
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.

Webster's Bible Translation
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 to the heathen: and his dominion shall be from sea to sea, and from the river to the ends of the earth.

Zechariah 9:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"Who is left among you, that saw this house in its former glory? and how do ye see it now? Is it not as nothing in your eyes? Haggai 2:4. And now be comforted, Zerubbabel, is the saying of Jehovah; and be comforted, Joshua son of Jozadak, thou high priest; and be comforted all the people of the land, is the saying of Jehovah, and work: for I am with you, is the saying of Jehovah of hosts. Haggai 2:5. The word that I concluded with you at your coming out of Egypt, and my Spirit, stand in the midst of you; fear ye not." The prophet, admitting the poverty of the new building in comparison with the former one, exhorts them to continue the work in comfort, and promises them that the Lord will be with them, and fulfil His covenant promises. The question in Haggai 2:3 is addressed to the old men, who had seen Solomon's temple in all its glory. There might be many such men still living, as it was only sixty-seven or sixty-eight years since the destruction of the first temple. הנּשׁאר is the predicate to the subject מי, and has the article because it is defined by the reflex action of the relative clause which follows (compare Ewald, 277, a). The second question, וּמה אתּם וגו, et qualem videtis, In what condition do ye see it now? is appended to the last clause of the first question: the house which ye saw in its former glory. There then follows with הלוא, in the form of a lively assurance, the statement of the difference between the two buildings. כּמהוּ כּאין, which has been interpreted in very different ways, may be explained from the double use of the כ in comparisons, which is common in Hebrew, and which answers to our as - so: here, however, it is used in the same way as in Genesis 18:25 and Genesis 44:18; that is to say, the object to be compared is mentioned first, and the object with which the comparison is instituted is mentioned afterwards, in this sense, "so is it, as having no existence," in which case we should either leave out the first particle of comparison, or if it were expressed, should have to reverse the order of the words: "as not existing (nothing), so is it in your eyes." Koehler gives this correct explanation; whereas if כּמהוּ be explained according to Joel 2:2, its equal, or such an one, we get the unsuitable thought, that it is not the temple itself, but something like the temple, that is compared to nothing. Even in Genesis 44:18, to which Ewald very properly refers as containing a perfectly equivalent phrase, it is not a man equal to Joseph, but Joseph himself, who is compared to Pharaoh, and described as being equal to him. Nevertheless they are not to let their courage fail, but to be comforted and to work. Châzaq, to be inwardly strong, i.e., to be comforted, 'Ash, to work or procure, as in Ruth 2:19 and Proverbs 31:13, in actual fact, to continue the work of building bravely, without there being any necessity to supply מלאכה from Haggai 1:14. For Jehovah will be with them (cf. Haggai 1:13).

In confirmation of this promise the Lord adds, that the word which He concluded with them on their coming out of Egypt, and His Spirit, will continue among them. "The word" ('eth-haddâbhâr) cannot be either the accusative of the object to the preceding verb ‛ăsū (Haggai 2:4), or to any verb we may choose to supply, or the preposition 'ēth, with, or the accusative of norm or measure (Luther, Calvin, and others). To connect it with ‛ăsū yields no suitable meaning. It is not the word, which they vowed to the Lord, at the conclusion of the covenant, that they are to do now, but the work which they had begun, viz., the building of the temple, they are now to continue. It is perfectly arbitrary to supply the verb zikhrū, remember (Ewald and Hengstenberg), and to understand the prophet as reminding them of the word "fear not" (Exodus 20:17-20). That word, "fear not," with which Moses, not God, infused courage into the people, who were alarmed at the terrible phenomenon with which Jehovah came down upon Sinai, has no such central significance as that Haggai could point to it without further introduction, and say that Jehovah had concluded it with them on their coming out of Egypt. The word which the Lord concluded with Israel when He led it out of Egypt, can only be the promise which established the covenant, to the fulfilment of which God bound Himself in relation to the people, when He led them out of Egypt, namely, the word that He would make Israel into His own property out of all nations (Exodus 19:5-6; Deuteronomy 7:6; cf. Jeremiah 7:22-23, and Jeremiah 11:4). It would quite agree with this to take 'ēth as the accusative of the norm, and also to connect it as a preposition, if this could only be shown to be in accordance with the rules of the language. But although the accusative in Hebrew is often used, in the relation of free subordination, "to express more precisely the relation of measure and size, space and time, mode and kind" (cf. Ewald, 204-206), it is impossible to find any example of such an accusative of norm as is here assumed, especially with 'ēth preceding it. But if 'ēth were a preposition instead of אתּכם, we should have עמּכם, inasmuch as the use of את־הדּבר, as a parallel to אתּכם, makes the words clumsy and awkward. The thought which Haggai evidently wishes to express requires that haddâbhâr should stand upon the same line with rūchı̄, so that 'eth-haddâbhâr is actually the subject to ‛ōmedeth, and 'ēth is simply used to connect the new declaration with the preceding one, and to place it in subjection to the one which follows, in the sense of "as regards," quoad (Ewald, 277, d, pp. 683-4), in which case the choice of the accusative in the present instance may either be explained from a kind of attraction (as in the Latin, urbem quam statuo vestra est), as Hitzig supposes, or from the blending together of two constructions, as Koehler maintains; that is to say, Haggai intended to write את־הדּבר ורוּחי העמדתּי, but was induced to alter the proposed construction by the relative clause אשׁר כּרתּי וגו attaching itself to הדּבר. Consequently ‛ōmedeth, as predicate, not only belongs to rūchı̄, but also to haddâbhâr, in the sense of to have continuance and validity; and according to a later usage of the language, עמד is used for קוּם, to stand fast (compare Isaiah 40:8 with Daniel 11:14). The word, that Israel is the property of Jehovah, and Jehovah the God of Israel, still stands in undiminished force; and not only so, but His Spirit also still works in the midst of Israel. Rūăch, in parallelism with the word containing the foundation of the covenant, is neither the spirit of prophecy (Chald., J. D. Mich.), nor the spirit which once filled Bezaleel and his companions (Exodus 31:1., Exodus 36:1.), enabling them to erect the tabernacle in a proper manner, and one well-pleasing to God (Luc., Osiander, and Koehler). Both views are too narrow; rūăch is the divine power which accompanies the word of promise and realizes it in a creative manner, i.e., not merely "the virtue with which God will establish their souls, that they may not be overcome by temptations" (Calvin), but also the power of the Spirit working in the world, which is able to remove all the external obstacles that present themselves to the realization of the divine plan of salvation. This Spirit is still working in Israel ("in the midst of you"); therefore they are not to fear, even if the existing state of things does not correspond to human expectations. The omnipotence of God can and will carry out His word, and glorify His temple. This leads to the further promise in Haggai 2:6-9, which gives the reason for the exhortation, "Fear ye not."

Zechariah 9:10 Parallel Commentaries

Treasury of Scripture Knowledge

I will.

Hosea 1:7 But I will have mercy on the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword...

Hosea 2:18 And in that day will I make a covenant for them with the beasts of the field and with the fowls of heaven...

Micah 5:10,11 And it shall come to pass in that day, said the LORD, that I will cut off your horses out of the middle of you...

Haggai 2:22 And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen...

2 Corinthians 10:4,5 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)...

the battle.

Zechariah 10:4,5 Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together...

he shall.

Psalm 72:3,7,17 The mountains shall bring peace to the people, and the little hills, by righteousness...

Isaiah 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek...

Isaiah 49:6 And he said, It is a light thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel...

Isaiah 57:18,19 I have seen his ways, and will heal him: I will lead him also, and restore comforts to him and to his mourners...

Micah 4:2-4 And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob...

Acts 10:36 The word which God sent to the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

Romans 15:9-13 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to you among the Gentiles...

2 Corinthians 5:18,20 And all things are of God, who has reconciled us to himself by Jesus Christ, and has given to us the ministry of reconciliation...

Ephesians 2:13-17 But now in Christ Jesus you who sometimes were far off are made near by the blood of Christ...

Colossians 1:20,21 And, having made peace through the blood of his cross, by him to reconcile all things to himself; by him, I say...

his dominion.

Psalm 2:8-12 Ask of me, and I shall give you the heathen for your inheritance, and the uttermost parts of the earth for your possession...

Psalm 72:8-11 He shall have dominion also from sea to sea, and from the river to the ends of the earth...

Psalm 98:1-3 O sing to the LORD a new song; for he has done marvelous things: his right hand, and his holy arm, has gotten him the victory...

Isaiah 9:6,7 For to us a child is born, to us a son is given: and the government shall be on his shoulder: and his name shall be called Wonderful...

Isaiah 60:12 For the nation and kingdom that will not serve you shall perish; yes, those nations shall be utterly wasted.

Micah 5:4 And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide...

Revelation 11:15 And the seventh angel sounded; and there were great voices in heaven, saying...

from the river.

Deuteronomy 11:24 Every place where on the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river...

1 Kings 4:21 And Solomon reigned over all kingdoms from the river to the land of the Philistines, and to the border of Egypt: they brought presents...

Cross References
Psalm 72:3
Let the mountains bear prosperity for the people, and the hills, in righteousness!

Psalm 72:8
May he have dominion from sea to sea, and from the River to the ends of the earth!

Psalm 85:8
Let me hear what God the LORD will speak, for he will speak peace to his people, to his saints; but let them not turn back to folly.

Isaiah 2:4
He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.

Isaiah 57:19
creating the fruit of the lips. Peace, peace, to the far and to the near," says the LORD, "and I will heal him.

Isaiah 60:12
For the nation and kingdom that will not serve you shall perish; those nations shall be utterly laid waste.

Hosea 1:7
But I will have mercy on the house of Judah, and I will save them by the LORD their God. I will not save them by bow or by sword or by war or by horses or by horsemen."

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