English Standard Version
The sound of the wail of the shepherds, for their glory is ruined! The sound of the roar of the lions, for the thicket of the Jordan is ruined!
King James Bible
There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled.
American Standard Version
A voice of the wailing of the shepherds! for their glory is destroyed: a voice of the roaring of young lions! for the pride of the Jordan is laid waste.
The voice of the howling of the shepherds, because their glory is laid waste: the voice of the roaring of the lions, because the pride of the Jordan is spoiled.
English Revised Version
A voice of the howling of the shepherds! for their glory is spoiled: a voice of the roaring of young lions! for the pride of Jordan is spoiled.
Webster's Bible Translation
There is a voice of the howling of the shepherds; for their glory is destroyed: a voice of the roaring of young lions; for the pride of Jordan is laid waste.
Zechariah 11:3 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The first word of the Lord was addressed to the prophet Zechariah in the eighth month of the second year of the reign of Darius, and therefore about two months after Haggai's first prophecy and the commencement of the rebuilding of the temple, which that prophecy was intended to promote (compare Zechariah 1:1 with Haggai 1:1 and Haggai 1:15), and a few weeks after Haggai's prophecy of the great glory which the new temple would receive (Haggai 2:1-9). Just as Haggai encouraged the chiefs and the people of Judah to continue vigorously the building that had been commenced by this announcement of salvation, so Zechariah opens his prophetic labours with the admonition to turn with sincerity to the Lord, and with the warning not to bring the same punishment upon themselves by falling back into the sins of the fathers. This exhortation to repentance, although it was communicated to the prophet in the form of a special revelation from God, is actually only the introduction to the prophecies which follow, requiring thorough repentance as the condition of obtaining the desired salvation, and at the same time setting before the impenitent and ungodly still further heavy judgments.
(Note: "The prophet is thus instructed by God, that, before exhibiting to the nation the rich blessings of God for them to look at under the form of symbolical images, he is to declare the duty of His people, or the condition upon which it will be becoming in God to grant them an abundant supply of these good things." - Vitringa, Comm. in Sach. p. 76.)
Zechariah 1:1. Bachōdesh hasshemı̄nı̄ does not mean "on the eighth new moon" (Kimchi, Chr. B. Mich., Koehl.); for chōdesh is never used in chronological notices for the new moon, or the first new moon's day (see at Exodus 19:1). The day of the eighth month is left indefinite, because this was of no importance whatever to the contents of this particular address. The word of the Lord was as follows: Zechariah 1:2. "Jehovah was angry with wrath concerning your fathers. Zechariah 1:3. And thou shalt say to them, Thus saith Jehovah of hosts, Return ye to me, is the saying of Jehovah of hosts, so will I return to you, saith Jehovah of hosts. Zechariah 1:4. Be not like your fathers, to whom the former prophets cried, Thus saith Jehovah of hosts, Turn now from your evil ways, and from your evil actions! But they hearkened not, and paid no attention to me, is the saying of Jehovah." The statement in Zechariah 1:2 contains the ground for the summons to turn, which the prophet is to address to the people, and is therefore placed before ואמרתּ in Zechariah 1:3, by which this summons is introduced. Because the Lord was very angry concerning the fathers, those who are living now are to repent with sincerity of heart. The noun qetseph is added as the object to the verb, to give it greater force. The nation had experienced the severe anger of God at the destruction of the kingdom of Judah, and of Jerusalem and the temple, and also in exile. The statement in Zechariah 1:15, that Jehovah was angry מעט, is not at variance with this; for מעט does not refer to the strength of the anger, but to its duration. ואמרתּ is the perf. with Vav consec., and is used for the imperative, because the summons to repentance follows as a necessary consequence from the fact stated in Zechariah 1:2 (cf. Ewald, 342, b and c). אלהם does not refer to the fathers, which might appear to be grammatically the simplest interpretation, but to the contemporaries of the prophet, addressed in the pronoun your fathers, the existing generation of Judah. שׁוּבוּ אלי does not presuppose that the people had just fallen away from the Lord again, or had lost all their pleasure in the continuance of the work of building the temple, but simply that the return to the Lord was not a perfect one, not a thorough conversion of heart. So had Jehovah also turned to the people again, and had not only put an end to the sufferings of exile, but had also promised His aid to those who had returned (compare אני אתּכם in Haggai 1:13); but the more earnestly and the more thoroughly the people turned to Him, the more faithfully and the more gloriously would He bestow upon them His grace and the promised salvation. This admonition is shown to be extremely important by the threefold "saith the Lord of Zebaoth," and strengthened still further in Zechariah 1:4 by the negative turn not to do like the fathers, who cast the admonitions of the prophets to the winds. The "earlier prophets" are those before the captivity (cf. Zechariah 7:7, Zechariah 7:12). The predicate ראשׁנים points to the fact that there was a gap between Zechariah and his predecessors, namely the period of the exile, so that Daniel and Ezekiel, who lived in exile, are overlooked; the former because his prophecies are not admonitions addressed to the people, the latter because the greater part of his ministry fell in the very commencement of the exile. Moreover, when alluding to the admonitions of the earlier prophets, Zechariah has not only such utterances in his mind as those in which the prophets summoned the people to repentance with the words שׁוּבוּ וגו (e.g., Joel 2:13; Hosea 14:2-3; Isaiah 31:6; Jeremiah 3:12., Zechariah 7:13, etc.), but the admonitions, threatenings, and reproofs of the earlier prophets generally (compare 2 Kings 17:13.). The chethib מעליליכם is to be read מעליליכם, a plural form עלילים from עלילה, and is to be retained, since the preposition min is wanting in the keri; and this reading has probably only arisen from the offence taken at the use of the plural form ‛ălı̄lı̄m, which does not occur elsewhere, in the place of ‛ălı̄lōth, although there are many analogies to such a formation, and feminine forms frequently have plurals in ־ים, either instead of those in ־ות or in addition to them.
Treasury of Scripture Knowledge
for the pride.
Their roaring is like a lion, like young lions they roar; they growl and seize their prey; they carry it off, and none can rescue.
The lions have roared against him; they have roared loudly. They have made his land a waste; his cities are in ruins, without inhabitant.
"Wail, you shepherds, and cry out, and roll in ashes, you lords of the flock, for the days of your slaughter and dispersion have come, and you shall fall like a choice vessel.
"Behold, like a lion coming up from the thicket of the Jordan against a perennial pasture, I will suddenly make them run away from her, and I will appoint over her whomever I choose. For who is like me? Who will summon me? What shepherd can stand before me?
Wail, O cypress, for the cedar has fallen, for the glorious trees are ruined! Wail, oaks of Bashan, for the thick forest has been felled!
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