For I will bend Judah as My bow and fit it with Ephraim. I will rouse your sons, O Zion, against the sons of Greece. I will make you like the sword of a mighty man. For I will bend Judah as My bowThis phrase begins with a powerful image of God using Judah as a weapon. The Hebrew word for "bend" (דרכתי, "darakti") suggests the act of preparing or readying a bow for battle. Historically, Judah was the southern kingdom of Israel, known for its leadership and strength. In this context, God is metaphorically preparing Judah to be an instrument of His will, emphasizing His sovereignty and the active role He plays in the affairs of nations. This imagery also reflects the idea that God empowers His people to fulfill His purposes. I will fill it with Ephraim
Here, Ephraim represents the northern kingdom of Israel. The Hebrew root for "fill" (מלאתי, "mala'ti") conveys the idea of completion or making something whole. By filling the bow of Judah with Ephraim, God is symbolically uniting the divided kingdoms of Israel and Judah. This unity is significant, as it points to a future hope where God's people are no longer divided but work together under His guidance. It also reflects the prophetic vision of restoration and reconciliation among God's people. I will rouse your sons, O Zion
The phrase "rouse your sons" (הערותי בניך, "he'eroti baneikha") suggests awakening or stirring up. Zion, often synonymous with Jerusalem, represents the spiritual heart of Israel. This awakening is a call to action, a divine stirring of the people of Zion to rise up and fulfill their God-given destiny. It speaks to the spiritual revival and empowerment that God promises to His people, encouraging them to stand firm in their faith and purpose. against your sons, O Greece
The mention of "Greece" (יון, "Yavan") introduces a historical and prophetic element. Greece, known for its powerful empire and influence, represents the worldly powers and philosophies that stand in opposition to God's kingdom. The conflict between Zion and Greece symbolizes the spiritual battle between God's people and the secular world. This phrase reassures believers that God is actively involved in this struggle, promising victory and vindication for those who remain faithful to Him. I will make you like the sword of a mighty man
The imagery of a "sword of a mighty man" (כחרב גבור, "kecherev gibbor") conveys strength, precision, and effectiveness. In the ancient world, a mighty warrior's sword was a symbol of power and authority. By likening His people to such a sword, God is promising to equip and empower them for the battles they face. This assurance of divine strength and support is meant to inspire confidence and courage in believers, reminding them that with God, they are capable of overcoming any challenge. Persons / Places / Events 1. JudahOne of the twelve tribes of Israel, representing the southern kingdom. In this context, it symbolizes strength and leadership. 2. EphraimAnother tribe of Israel, often representing the northern kingdom. Here, it signifies unity with Judah. 3. ZionA term often used to refer to Jerusalem or the people of God. It represents the spiritual center and God's chosen people. 4. GreeceRepresents the Gentile nations, specifically the Hellenistic powers that opposed Israel. 5. Mighty ManSymbolizes strength and divine empowerment, indicating that God will equip His people for victory. Teaching Points Divine EmpowermentGod equips His people for spiritual battles. Just as He promised to make Judah and Ephraim His instruments, He empowers believers today through the Holy Spirit. Unity Among BelieversThe unification of Judah and Ephraim signifies the importance of unity within the body of Christ. Believers are called to work together for God's purposes. Spiritual WarfareThe conflict between Zion and Greece symbolizes the ongoing spiritual battle between God's kingdom and worldly powers. Christians are called to stand firm in faith. God's SovereigntyThis passage highlights God's control over nations and history. Believers can trust in His ultimate plan and purpose. Hope and VictoryThe promise of making His people like a mighty sword assures believers of victory through Christ. This hope should inspire confidence and perseverance. Bible Study Questions 1. How does the imagery of Judah as a bow and Ephraim as arrows enhance our understanding of God's empowerment of His people? 2. In what ways can the unity of Judah and Ephraim serve as a model for unity within the church today? 3. How does the conflict between Zion and Greece reflect the spiritual battles we face in our own lives? 4. What does this passage teach us about God's sovereignty over nations and historical events? 5. How can the promise of being made like a "mighty sword" encourage us in our personal walk with Christ and in our witness to others? Connections to Other Scriptures Psalm 45:5This verse speaks of arrows sharp in the heart of the king's enemies, connecting to the imagery of Judah as a bow. Isaiah 41:15Describes God making Israel into a threshing sledge, which parallels the empowerment and transformation of His people. Daniel 8:21Refers to Greece as a powerful kingdom, providing historical context for the conflict mentioned in Zechariah. Ephesians 6:17Talks about the sword of the Spirit, which is the word of God, connecting to the imagery of a mighty sword. Revelation 19:15Describes Christ wielding a sharp sword, symbolizing divine judgment and victory. People Aram, Javan, Jebusites, Zechariah, ZidonPlaces Ashdod, Ashkelon, Damascus, Ekron, Euphrates River, Gaza, Greece, Hadrach, Hamath, Jerusalem, Philistia, Sidon, Tyre, ZionTopics Arms, Arrow, Arrows, Bend, Bent, Bow, Brandish, Ephraim, E'phraim, Fill, Filled, Greece, Hero, Indeed, Javan, Judah, Mighty, O, Raise, Raised, Rouse, Sons, Stir, Stirred, Sword, Trodden, War, Warrior's, Wield, ZionDictionary of Bible Themes Zechariah 9:13 5206 archers
5236 bow and arrow
8728 enemies, of Israel and Judah Zechariah 9:9-13 1443 revelation, OT Library Messiah's Entrance into Jerusalem
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. -- And He shall speak peace unto the heathen. T he narrowness and littleness of the mind of fallen man are sufficiently conspicuous in the idea he forms of magnificence and grandeur. The pageantry and parade of a Roman triumph, or of an eastern monarch, as described in history, exhibit him to us …
John Newton—Messiah Vol. 1And the Manner of his Entry into Jerusalem, which was the Capital of Judæa...
And the manner of His entry into Jerusalem, which was the capital of Judæa, where also was His royal seat and the temple of God, the prophet Isaiah declares: Say ye to the daughter of Sion, Behold a king corneth unto thee meek and sitting upon an ass, a colt the foal of an ass. [233] (Isa. lxii. 11, Zech. ix. 9) For, sitting. on an ass's colt, so He entered into Jerusalem, the multitudes strewing and putting down for Him their garments. And by the daughter of Sion he means Jerusalem. …
Irenæus—The Demonstration of the Apostolic Preaching Caesarea. Strato's Tower.
The Arabian interpreter thinks the first name of this city was Hazor, Joshua 11:1. The Jews, Ekron, Zephaniah 2:4. "R. Abhu saith," (he was of Caesarea,) "Ekron shall be rooted out"; this is Caesarea, the daughter of Edom, which is situated among things profane. She was a goad, sticking in Israel, in the days of the Grecians. But when the kingdom of the Asmonean family prevailed, it overcame her, &c. R. Josi Bar Chaninah saith, What is that that is written, 'And Ekron shall be as a Jebusite?' (Zech …
John Lightfoot—From the Talmud and Hebraica History of the Interpretation.
1. AMONG THE JEWS. This History, as to its essential features, might, a priori, be sketched with tolerable certainty. From the nature of the case, we could scarcely expect that the Jews should have adopted views altogether erroneous as to the subject of the prophecy in question; for the Messiah appears in it, not in His humiliation, but in His glory--rich in gifts and blessings, and Pelagian self-delusion will, a priori, return an affirmative answer to the question as to whether one is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Hosanna!
Assuredly, this honor paid to our Lord was passing strange; a gleam of sunlight in a day of clouds, a glimpse of summer-tide in a long and dreary winter. He that was, as a rule, "despised and rejected of men", was for the moment surrounded with the acclaim of the crowd. All men saluted him that day with their Hosannas, and the whole city was moved. It was a gala day for the disciples, and a sort of coronation day for their Lord. Why was the scene permitted? What was its meaning? The marvel is, that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891 And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Christian State
Scripture references: Matthew 22:17-22; 17:24-27; Acts 23:5; John 6:15; Matthew 4:8-10; John 18:36-38; Mark 14; 61,62; John 18:33; 19:19; Isaiah 9:6,7; 60:3; Zechariah 9:10; Daniel 7:14; Matthew 26:64; 26:53,54; 16:16,17; 25:31,32. CHRIST AND THE STATE The Relation of Christ to the State.--He was an intense patriot. He loved His country. The names of His great countrymen, Abraham, Isaac, Jacob, Joshua and David, were ever on His lips. He offered Himself as the national Messiah (Matthew 21:1-17), …
Henry T. Sell—Studies in the Life of the Christian Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel The First Day in Passion-Week - Palm-Sunday - the Royal Entry into Jerusalem
At length the time of the end had come. Jesus was about to make Entry into Jerusalem as King: King of the Jews, as Heir of David's royal line, with all of symbolic, typic, and prophetic import attaching to it. Yet not as Israel after the flesh expected its Messiah was the Son of David to make triumphal entrance, but as deeply and significantly expressive of His Mission and Work, and as of old the rapt seer had beheld afar off the outlined picture of the Messiah-King: not in the proud triumph of war-conquests, …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers. …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Fifthly, as this Revelation, to the Judgment of Right and Sober Reason,
appears of itself highly credible and probable, and abundantly recommends itself in its native simplicity, merely by its own intrinsic goodness and excellency, to the practice of the most rational and considering men, who are desirous in all their actions to have satisfaction and comfort and good hope within themselves, from the conscience of what they do: So it is moreover positively and directly proved to be actually and immediately sent to us from God, by the many infallible signs and miracles …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII The Gospel of the Kingdom.
"This is He whom Seers in old time Chanted of with one accord; Whom the voices of the Prophets Promised in their faithful word." We have seen that, in the providence of God, John the Baptist was sent to proclaim to the world that "The Kingdom of Heaven" was at hand, and to point out the King. And as soon as the Herald had raised the expectation of men by the proclamation of the coming Kingdom, our Lord began His public ministry, the great object of which was the founding of His Kingdom for the salvation …
Edward Burbidge—The Kingdom of Heaven; What is it? Zechariah
CHAPTERS I-VIII Two months after Haggai had delivered his first address to the people in 520 B.C., and a little over a month after the building of the temple had begun (Hag. i. 15), Zechariah appeared with another message of encouragement. How much it was needed we see from the popular despondency reflected in Hag. ii. 3, Jerusalem is still disconsolate (Zech. i. 17), there has been fasting and mourning, vii. 5, the city is without walls, ii. 5, the population scanty, ii. 4, and most of the people …
John Edgar McFadyen—Introduction to the Old Testament Links Zechariah 9:13 NIVZechariah 9:13 NLTZechariah 9:13 ESVZechariah 9:13 NASBZechariah 9:13 KJV
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