Զաքարիա / Zechariah - 10 |

Text:
< PreviousԶաքարիա - 10 Zechariah - 10Next >

jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Бог - податель благ; надежда на идолов суетна и служит источником бедствий. 3-7. Изображение предстоящего восстановления дома Иудина и дома Ефремова. 8-12. Собрание рассеянного Израиля из всех стран и всецелое обращение его к Богу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope of this chapter is much the same with that of the foregoing chapter--to encourage the Jews that had returned with hopes that though they had been under divine rebukes for their negligence in rebuilding the temple, and were now surrounded with enemies and dangers, yet God would do them good, and make them prosperous at home and victorious abroad. Now, I. They are here directed to eye the great God in all events that concerned them, and, both in the evils they suffered and in the comforts they desired, to acknowledge his hand, ver. 1-4. II. They are encouraged to expect strength and success from him in all their struggles with the enemies of their church and state, and to hope that the issue would be glorious at last, ver. 5-12.
Adam Clarke: Commentary on the Bible - 1831
The promise of prosperity and plenty in the close of the preceding chapter leads the prophet to suggest, next, the means of obtaining them; supplication to Jehovah, and not to idols, whose worship had already proved a fertile source of calamities, Zac 10:1-3. The rest of the chapter (like the preceding) promises to the Jews a restoration to their own land under rulers and governors, victory over their enemies, and much increase and prosperity; and this in a manner so miraculous, that it is described, Zac 10:4-12, by allusions to the deliverance from Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zac 10:1, God is to be sought unto, and not idols; Zac 10:3, As he visited his flock for sin, so he will save and restore them.
Carl Friedrich Keil and Franz Delitzsch

Complete Redemption of the People of God. - This chapter contains no new promise, but simply a further expansion of the previous section, the condition on which salvation is to be obtained being mentioned in the introduction (Zech 10:1 and Zech 10:2); whilst subsequently, more especially from Zech 10:6 onwards, the participation of Ephraim in the salvation in prospect is more elaborately treated of. The question in dispute among the commentators, viz., whether Zech 10:1 and Zech 10:2 are to be connected with the previous chapter, so as to form the conclusion, or whether they form the commencement of a new address, or new turn in the address, is to be answered thus: The prayer for rain (Zech 10:1) is indeed occasioned by the concluding thought in Zech 9:17, but it is not to be connected with the preceding chapter as though it were an integral part of it, inasmuch as the second hemistich of Zech 10:2 can only be separated with violence from Zech 10:3. The close connection between Zech 10:2 and Zech 10:3 shows that Zech 10:1 commences a new train of thought, for which preparation is made, however, by Zech 9:17.
John Gill
INTRODUCTION TO ZECHARIAH 10
This chapter is a prophecy of the conversion of the Jews in the latter day, when the fulness of the Gentiles is brought in, spoken of in the preceding chapter Zech 9:1. It begins with an exhortation to ask rain of the Lord; denounces wrath upon his enemies; and consists of various promises to his people. The exhortation to ask rain is in Zech 10:1 to which encouragement is given from its being of the Lord, from his willingness to grant it, and from the fruitfulness occasioned by it. The vanity of idols, and idolaters, who can not give it, is exposed; and the distress and confusion they were thrown into is observed, Zech 10:2. The anger of the Lord against the principal of them is declared; and his gracious visitation of the people of the Jews, whom he will honour and glorify, is taken notice of, Zech 10:3 from whom the Messiah sprung, than which a greater glory can not be enjoyed, Zech 10:4 and then follow various promises, relating to them; as of victory over their enemies, through the presence of the Lord with them, Zech 10:5 of strength and salvation to them, as owing to his free grace and mercy, Zech 10:6 of inward spiritual joy in them and theirs, Zech 10:7 of their effectual calling and spiritual increase, in consequence of redeeming grace, Zech 10:8 of their having a name and a place in Gospel churches, where they will remember the Lord, and live with their children, being converted, Zech 10:9 which conversion of theirs is represented in terms alluding to their deliverance from Egypt and Babylon, Zech 10:10 and the chapter is concluded with a promise of spiritual strength, so that they shall continue in their profession of faith in Christ, and persevere therein to the end, Zech 10:12.
10:110:1: Խնդրեցէ՛ք ՚ի Տեառնէ անձրեւ ըստ ժամանակաց՝ զկանո՛ւխ եւ զանագան. Տէր արար զզարմանալիս, եւ զանձրեւ ձմերայնոյ տացէ նոցա իւրաքանչիւր խո՛տ յանդի[10864]։ [10864] Ոմանք. Ըստ ժամանակս՝ կանուխ եւ զանագան։
1 Անձրե՛ւ խնդրեցէք Տիրոջից ըստ ժամանակի՝ բերքից առաջ եւ յետոյ: Տէրը, որ հրաշքներ է գործում, ձմռանը անձրեւ կը տայ նրանց, եւ ամէն հանդում խոտ կը լինի:
10 Վերջին անձրեւին ժամանակը Տէրոջմէ անձրեւ խնդրեցէ՛ք։Տէրը փայլակներ պիտի հանէ Եւ առատ անձրեւ պիտի տայ Ու ամէն մէկուն՝ ագարակին խոտ։
Խնդրեցէք ի Տեառնէ անձրեւ ըստ ժամանակաց [111]զկանուխ եւ զանագան. Տէր արար զզարմանալիս, եւ զանձրեւ ձմերայնոյ տացէ նոցա, իւրաքանչիւր խոտ յանդի:

10:1: Խնդրեցէ՛ք ՚ի Տեառնէ անձրեւ ըստ ժամանակաց՝ զկանո՛ւխ եւ զանագան. Տէր արար զզարմանալիս, եւ զանձրեւ ձմերայնոյ տացէ նոցա իւրաքանչիւր խո՛տ յանդի[10864]։
[10864] Ոմանք. Ըստ ժամանակս՝ կանուխ եւ զանագան։
1 Անձրե՛ւ խնդրեցէք Տիրոջից ըստ ժամանակի՝ բերքից առաջ եւ յետոյ: Տէրը, որ հրաշքներ է գործում, ձմռանը անձրեւ կը տայ նրանց, եւ ամէն հանդում խոտ կը լինի:
10 Վերջին անձրեւին ժամանակը Տէրոջմէ անձրեւ խնդրեցէ՛ք։Տէրը փայլակներ պիտի հանէ Եւ առատ անձրեւ պիտի տայ Ու ամէն մէկուն՝ ագարակին խոտ։
zohrab-1805▾ eastern-1994▾ western am▾
10:110:1 Прос{и}те у Господа дождя во время благопотребное; Господь блеснет молниею и даст вам обильный дождь, каждому злак на поле.
10:1 αἰτεῖσθε αιτεω ask ὑετὸν υετος rain παρὰ παρα from; by κυρίου κυριος lord; master καθ᾿ κατα down; by ὥραν ωρα hour πρόιμον πρωιμος early καὶ και and; even ὄψιμον οψιμος late κύριος κυριος lord; master ἐποίησεν ποιεω do; make φαντασίας φαντασια pomp; apparition καὶ και and; even ὑετὸν υετος rain χειμερινὸν χειμερινος give; deposit αὐτοῖς αυτος he; him ἑκάστῳ εκαστος each βοτάνην βοτανη pasturage; pasture ἐν εν in ἀγρῷ αγρος field
10:1 שַׁאֲל֨וּ šaʔᵃlˌû שׁאל ask מֵ mē מִן from יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH מָטָר֙ māṭˌār מָטָר rain בְּ bᵊ בְּ in עֵ֣ת ʕˈēṯ עֵת time מַלְקֹ֔ושׁ malqˈôš מַלְקֹושׁ spring-rain יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עֹשֶׂ֣ה ʕōśˈeh עשׂה make חֲזִיזִ֑ים ḥᵃzîzˈîm חֲזִיז storm-cloud וּ û וְ and מְטַר־ mᵊṭar- מָטָר rain גֶּ֨שֶׁם֙ gˈešem גֶּשֶׁם rain יִתֵּ֣ן yittˈēn נתן give לָהֶ֔ם lāhˈem לְ to לְ lᵊ לְ to אִ֖ישׁ ʔˌîš אִישׁ man עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb בַּ ba בְּ in † הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
10:1. petite a Domino pluviam in tempore serotino et Dominus faciet nives et pluviam imbris dabit eis singulis herbam in agroAsk ye of the Lord rain in the latter season, and the Lord will make snows, and will give them showers of rain, to every one grass in the field.
1. Ask ye of the LORD rain in the time of the latter rain, the LORD that maketh lightnings; and he shall give them showers of rain, to every one grass in the field.
Ask ye of the LORD rain in the time of the latter rain; [so] the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field:

10:1 Прос{и}те у Господа дождя во время благопотребное; Господь блеснет молниею и даст вам обильный дождь, каждому злак на поле.
10:1
αἰτεῖσθε αιτεω ask
ὑετὸν υετος rain
παρὰ παρα from; by
κυρίου κυριος lord; master
καθ᾿ κατα down; by
ὥραν ωρα hour
πρόιμον πρωιμος early
καὶ και and; even
ὄψιμον οψιμος late
κύριος κυριος lord; master
ἐποίησεν ποιεω do; make
φαντασίας φαντασια pomp; apparition
καὶ και and; even
ὑετὸν υετος rain
χειμερινὸν χειμερινος give; deposit
αὐτοῖς αυτος he; him
ἑκάστῳ εκαστος each
βοτάνην βοτανη pasturage; pasture
ἐν εν in
ἀγρῷ αγρος field
10:1
שַׁאֲל֨וּ šaʔᵃlˌû שׁאל ask
מֵ mē מִן from
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
מָטָר֙ māṭˌār מָטָר rain
בְּ bᵊ בְּ in
עֵ֣ת ʕˈēṯ עֵת time
מַלְקֹ֔ושׁ malqˈôš מַלְקֹושׁ spring-rain
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עֹשֶׂ֣ה ʕōśˈeh עשׂה make
חֲזִיזִ֑ים ḥᵃzîzˈîm חֲזִיז storm-cloud
וּ û וְ and
מְטַר־ mᵊṭar- מָטָר rain
גֶּ֨שֶׁם֙ gˈešem גֶּשֶׁם rain
יִתֵּ֣ן yittˈēn נתן give
לָהֶ֔ם lāhˈem לְ to
לְ lᵊ לְ to
אִ֖ישׁ ʔˌîš אִישׁ man
עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb
בַּ ba בְּ in
† הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
10:1. petite a Domino pluviam in tempore serotino et Dominus faciet nives et pluviam imbris dabit eis singulis herbam in agro
Ask ye of the Lord rain in the latter season, and the Lord will make snows, and will give them showers of rain, to every one grass in the field.
1. Ask ye of the LORD rain in the time of the latter rain, the LORD that maketh lightnings; and he shall give them showers of rain, to every one grass in the field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Гл. X представляет распространение и пояснение предыдущего. Толкователи разногласят только относительно того, куда отнести X:1-2: к IX:17: или к X:3. Кейль видит в X:1: начало нового ряда мыслей, хотя и стоящего в связи с IX:17: (S. 607). Девятая глава закончена обетованием обилия благ земных для народа Божия; десятая, в первых стихах, указывает на Господа, как на единственного подателя этих благ: к Нему и нужно обращаться с молитвою о дожде в то время, когда он наиболее необходим для успешного роста всех произведений земли, т. е. в весеннее время.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Ask ye of the LORD rain in the time of the latter rain; so the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field. 2 For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. 3 Mine anger was kindled against the shepherds, and I punished the goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. 4 Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together.
Gracious things and glorious ones, very glorious and very gracious, were promised to this poor afflicted people in the foregoing chapter; now here God intimates to them that he will for these things be enquired of by them, and that he expects they should acknowledge him in all their ways and in all his ways towards them--and not idols that were rivals with him for their respects.
I. The prophet directs them to apply to God by prayer for rain in the season thereof. He had promised, in the close of the foregoing chapter, that there should be great plenty of corn and wine, whereas for several years, by reason of unseasonable weather, there had been great scarcity of both; but the earth will not yield its fruits unless the heavens water it, and therefore they must look up to God for the dew of heaven, in order to the fatness and fruitfulness of the earth (v. 1): "Ask you of the Lord rain. Do not pray to the clouds, nor to the stars, for rain, but to the Lord; for he it is that hears the heavens, when they hear the earth," Hos. ii. 21. Seasonable rain is a great mercy, which we must ask of God, rain in the time of the latter rain, when there is most need of it. The former rain fell at the seed-time, in autumn, the latter fell in the spring, between March and May, which brought the corn to an ear and filled it. If either of these rains failed, it was very bad with that land; for from the end of May to September they never had any rain at all. Jerome, who lived in Judea, says that he never saw any rain there in June or July. They are directed to ask for it in the time when it used to come. Note, We must, in our prayers, dutifully attend the course of Providence; we must ask for mercies in their proper time, and not expect that God should go out of his usual way and method for us. But, since sometimes God denied rain in the usual time as a token of his displeasure, they must pray for it then as a token of his favour, and they shall not pray in vain. Ask and it shall be given you. So the Lord shall make bright clouds (which, though they are without rain themselves, are yet presages of rain)--lightnings (so the margin reads it), for he maketh lightnings for the rain. He will give them showers of rain in great abundance, and so give to every one grass in the field; for God is universally good, and makes his rain to fall upon the just and the unjust.
II. He shows them the folly of making their addresses to idols as their fathers had done (v. 2): The idols have spoken vanity; the teraphim, which they courted and consulted in their distress, were so far from being able to command rain for them that they could not so much as tell them when they should have rain. They pretended to promise them rain at such a time, but it did not come. The diviners, who were the prophets of those idols, have seen a lie (their visions were all a cheat and a sham); and they have told false dreams, such as the event did not answer, which proved that they were not from God. Thus they comforted in vain those that consulted the lying oracles; all the vanities of the heathen put together could not give rain, Jer. xiv. 22. Yet this was not the worst of it; they not only got nothing by the false gods, but they lost the favour of the true God, for therefore they went their way into captivity as a flock driven into the fold, and they were troubled with one vexation after another, as scattered sheep are, because there was no shepherd, no prince to rule them, no priest to intercede for them, none to take care of them and keep them together. Those that wandered after strange gods were made to wander, into strange nations.
III. He shows them the hand of God in all the events that concerned them, both those that made against them and those that made for them, v. 3. Let them consider, 1. When every thing went cross it was God that walked contrary to them (v. 3): "My anger was kindled against the shepherds that should have fed the flock, but neglected it, and starved it. I was displeased at the wicked magistrates and ministers, the idol-shepherds." The captivity in Babylon was a token of God's anger against them; in it likewise he punished the goats, those of the flock that were filthy and mischievous; they were set on the left hand, to go away into punishment. Though the body of the nation suffered in the captivity, yet it was only the goats and the shepherds that God was angry with, and that he punished; the same affliction to others came from the love of God, and was but a fatherly chastisement, which to them came from his wrath, and was a judicial punishment. 2. When things began to change for the better it was God that gave them the happy turn. "He has now visited his flock with favour, to enquire after them, and provides what he finds proper for them, and he has made them as his goodly horse in the battle, has beautified them, taken care of them, managed and made use of them, as a man does the horse he rides on, has made them valuable in themselves and formidable to those about them, as his goodly horse." It is God that makes us what we are, and it is with us as he appoints.
IV. He shows them that every creature is to them what God makes it to be (v. 4): Out of him came forth the corner, out of him the nails. 1. All the power that was engaged against them was from God. Out of him came all the combined force of their enemies; every oppressor together (and the oppressors of Israel were not a few) did but what his hand and his counsel determined before to be done; nor could they have had such power against them unless it had been given them from above. 2. All the power likewise that was engaged for them was derived from him and depended on him. Out of him came forth the corner-stone of the building, the power of magistrates, which keeps the several parts of the state together. Princes are often called the corners of the people, as 1 Sam. xiv. 38, marg. Out of him came forth the nail that fixed the state, the nail in the sure place (Isa. xxii. 23), the nail in his holy place, Ezra ix. 8. Out of him came forth the battle-bow, the military power, and out of him every oppressor, or exactor, that had the civil power in his hand; and therefore to God, the fountain of power, we must always have an eye, and see every man's judgment proceeding from him.
Adam Clarke: Commentary on the Bible - 1831
10:1: Ask ye of the Lord rain - Rain in the due seasons -
1. To impregnate the seed when sown; and
2. To fill the ear near the time of harvest - was so essential to the fertility of the land, and the well-being of the people, that it stands well among the chief of God's mercies and the promise of it here shows that God designs to ensure the prosperity promised, by using those means by which it was promoted.
Albert Barnes: Notes on the Bible - 1834
10:1: Ask ye of the Lord rain - "Ask and ye shall receive" our Lord says. Zechariah had promised in God's name blessings temporal and spiritual: all was ready on God's part; only, he adds, ask them of the Lord, the Unchangeable, the Self-same not of Teraphim or of diviner, as Israel had done aforetime isa 2:5-22; Jer 44:15-28. He had promised, "If ye shall hearken diligently unto My coramandments, to love the Lord your God, I will give you the rain of your land in his due season, the first rain and the latter rain, and I will send grass in thy field for thy cattle" Deu 11:13-15. God bids them ask Him to fulfill His promise. The "latter rain" alone is mentioned, as completing what God had begun by the former rain, filling the ears before the harvest. Both had been used as symbols of God's spiritual gifts, and so the words fit in with the close of the last chapter, both as to things temporal and eternal. Osorius: "He exhorts all frequently to ask for the dew of the divine grace, that what had sprung up in the heart from the seed of the word of God, might attain to full ripeness."
The Lord maketh bright clouds - (Rather) "lightnings, into rain," as Jeremiah says, "He causeth the vapors to ascend from the ends of the earth; He maketh lightnings into rain" Jer 10:13; Jer 51:16; and the Psalmist, "He maketh lightnings into rain" Psa 135:7, disappearing as it were into the rain which follows on them. "And giveth them." While man is asking, God is answering. "Showers of rain" , "rain in torrents," as we should say, or "in floods," or, inverted, "floods of rain." "To every one grass," rather, "the green herb, in the field," as the Psalmist says, "He causeth the grass to grow for the cattle, and green herb for the service of men" (Psa 104:14, see also Gen 1:30; Gen 3:18). This He did with individual care, as each had need, or as should be best for each, as contrariwise He says in Amos, "I caused it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece, whereon it rained not, withered" (Amo 4:7; see note).
The Rabbis observed these exceptions to God's general law, whereby He "sendeth rain on the just and on the unjust" mat 5:49, though expressing it in their way hyperbolically; , "In the time when Israel doeth the will of God, He doeth their will; so that if one man alone, and not the others, wants rain, He will give rain to that one man; and if a man wants one herb alone in his field or garden, and not another, He will give rain to that one herb; as one of the saints used to say, This plot of ground wants rain, and that plot of ground wants not rain" (Cyril). Spiritually the rain is divine doctrine bedewing the mind and making it fruitful, as the rain doth the earth. So Moses saith, "My doctrine shall drop as the rain, my speech shall distill as the dew, as the small rain upon the tender herb and as the showers upon the grass" Deu 32:2. Cyril: "The law of Moses and the prophets were the former rain."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: ye: Eze 36:37; Mat 7:7, Mat 7:8; Joh 16:23; Jam 5:16-18
rain in: Deu 11:13, Deu 28:23; Kg1 17:1, Kg1 18:41-45; Isa 5:6, Isa 30:23; Jer 14:22; Amo 4:7
the time: Deu 11:14; Job 29:23; Pro 16:15; Hos 6:3; Joe 2:23, Joe 2:24; Jam 5:7
bright clouds: or, lightnings, Job 36:27-31, Job 37:1-6; Jer 10:13, Jer 51:16
and give: Psa 65:9, Psa 72:6, Psa 104:13; Isa 44:3; Eze 34:26; Hos 10:12; Mic 5:7; Co1 3:6
Carl Friedrich Keil and Franz Delitzsch
10:1
"Ask ye of Jehovah rain in the time of the latter rain; Jehovah createth lightnings, and showers of rain will He give them, to every one vegetation in the field. Zech 10:2. For the teraphim have spoken vanity, and the soothsayers have seen a lie, and speak dreams of deceit; they comfort in vain: for this they have wandered like a flock, they are oppressed because there is no shepherd." The summons to prayer is not a mere turn of the address expressing the readiness of God to give (Hengstenberg), but is seriously meant, as the reason assigned in Zech 10:2 clearly shows. The church of the Lord is to ask of God the blessings which it needs for its prosperity, and not to put its trust in idols, as rebellious Israel has done (Hos 2:7). The prayer for rain, on which the successful cultivation of the fruits of the ground depends, simply serves to individualize the prayer for the bestowal of the blessings of God, in order to sustain both temporal and spiritual life; just as in Zech 9:17 the fruitfulness of the land and the flourishing of the nation are simply a concrete expression, for the whole complex of the salvation which the Lord will grant to His people (Kliefoth). This view, which answers to the rhetorical character of the exhortation, is very different from allegory. The time of the latter rain is mentioned, because this was indispensable to the ripening of the corn, whereas elsewhere the early and latter rain are connected together (e.g., Joel 2:23; Deut 11:13-15). The lightnings are introduced as the harbingers of rain (cf. Jer 10:13; Ps 135:7). Metar geshem, rain of the rain-pouring, i.e., copious rain (compare Job 37:6, where the words are transposed). With lâkem (to them) the address passes into the third person: to them, i.e., to every one who asks. עשׂב is not to be restricted to grass or herb as the food of cattle, as in Deut 11:15, where it is mentioned in connection with the corn and the fruits of the field; but it includes these, as in Gen 1:29 and Ps 104:14, where it is distinguished from châtsı̄r. The exhortation to pray to Jehovah for the blessing needed to ensure prosperity, is supported in Zech 10:2 by an allusion to the worthlessness of the trust in idols, and to the misery which idolatry with its consequences, viz., soothsaying and false prophecy, have brought upon the nation. The terâphı̄m were house-deities and oracular deities, which were worshipped as the givers and protectors of the blessings of earthly prosperity (see at Gen 31:19). Along with these קוסמים are mentioned, i.e., the soothsayers, who plunged the nation into misery through their vain and deceitful prophesyings. חלמות is not the subject of the sentence, for in that case it would have the article like הקּוסמים; but it is the object, and הקּוסמים is also the subject to ידבּרוּ and ינחמוּן. "Therefore," i.e., because Israel had trusted in teraphim and soothsayers, it would have to wander into exile. נסע, to break up, applied to the pulling up of the pegs, to take down the tent, involves the idea of wandering, and in this connection, of wandering into exile. Hence the perfect נסעוּ, to which the imperfect יענוּ is suitably appended, because their being oppressed, i.e., the oppression which Israel suffered from the heathen, still continued. The words apply of course to all Israel (Ephraim and Judah); compare Zech 9:13 with Zech 10:4, Zech 10:6. Israel is bowed down because it has no shepherd, i.e., no king, who guards and provides for his people (cf. Num 27:17; Jer 23:4), having lost the Davidic monarchy when the kingdom was overthrown.
Geneva 1599
10:1 Ask ye of the (a) LORD rain in the time of the latter rain; [so] the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field.
(a) The Prophet reproves the Jews, because by their own infidelity they turn away God's promised graces, and so famine came by God's just judgment. Therefore to avoid this plague, he exhorts them to turn to God, and to pray in faith to him, and so he will give them abundance.
John Gill
10:1 Ask ye of the Lord rain in the time of the latter rain,.... There was the former and the latter rain, of which see Hos 6:3. The former rain was in autumn, a little before or about seed time; the latter was in the spring, and a little before harvest, which is here referred to. So Hesiod (g) calls those rains the autumnal and vernal rains; and between these two rains there was seldom any more. Jerom says (h) that he never saw in the eastern countries, especially in Judea, any rain at the end of the month of June, or in July; and now, at Aleppo, a little more northerly, for three or four months after May, they have scarce so much as any dew upon the ground, as Pemble on the place observes. So Dr. Shaw says (i), little or no rain falls in this climate (of Algiers and Tunis), during the summer season; and in most parts of the Sahara, particularly in the Jereede, they have seldom any rain at all. It was likewise the same in the holy land, Prov 26:1 where rain is accounted an unusual thing in "harvest", 2Kings 21:10 where it is also mentioned, "from harvest till rain dropped on them"; i.e. their rainy season fell out, as in Barbary, in the autumnal and winter months.
"The first rains (he observes) fall here some years in September, in others a month later; after which the Arabs break up their ground, in order to sow wheat, and plant beans: this commonly falls out about the middle of October.''
If the latter rains fall as usual in the middle of April, (in the holy land we find they were a month sooner, Joel 2:23.) the crop is reckoned secure; the harvest coming on in the latter end of May, or in the beginning of June, according to the heat and quality of the preceding seasons: wherefore, since there was so little rain fell in these countries, and particularly in Judea; if these former and latter rains failed, a scarcity followed; for, for want of the former rain, the earth was hard, and not easily ploughed up; and for want of the latter the grain withered away in the blade, and did not ear, at least did not produce ears plump and good; so that these rains were great temporal blessings, and to be asked for, as they were by the Jews, when they were wanted; and for which they appointed fasts (k), and were emblems of spiritual blessings here designed; for rain here is not to be literally understood, but mystically and spiritually; and designs either the love and favour of God, and the comfortable discoveries of it; see Prov 16:15 which may be compared to rain in its original; it is from above, from on high, it comes from heaven; it is not owing to anything in man, but to the will of God; and is distinguishing, as rain falls on one city, and not on another; in its objects, undeserving persons, as rain is sent on the just and unjust; in its manner of communication, it tarries not for the will and works of men; it comes at times in great abundance, and the discoveries of it are to be asked for; in its effects, it softens and melts the heart into evangelical repentance; it cools and extinguishes the flaming wrath of a fiery law in the conscience; it refreshes and revives the drooping spirit, and makes the barren soul fruitful: or the blessings of grace in general may be meant; these are from above, depend on the will of God; are to be sought after, and asked for; are free grace gifts; are given largely and plentifully, and make fruitful: or the coming of Christ in the flesh in particular is intended; see Hos 6:3 who came down from heaven; is a free gift of God to men, was sought after, and greatly desired, and to be desired, by the Old Testament saints, and very grateful to such when he came. This may also be applied to his spiritual coming in his power and kingdom in the latter day, which is to be earnestly wished and prayed for, Ps 72:7 or else the Gospel may be designed; see Deut 32:2 this is of God, and from above; comes and falls upon the sons of men, according to divine direction; softens hard hearts, when it becomes effectual; comforts the souls of God's people; is a blessing to be desired, and asked for; and will be enjoyed in great plenty in the latter day:
so the Lord shall make bright clouds; by which may be meant the ministers of the Gospel, who are of God's making, and not man's: these may be compared to "clouds" for their number, especially as they will be in the latter day; and for their moving to and fro, to communicate spiritual knowledge: and to "bright" ones, such as from whence lightning springs, thunderclouds, full of water; (the same word is used for lightning, Job 38:25;) because full of Gospel truths, and because of that clear light they diffuse to others:
and give them showers of rain: productive, under a divine influence, of large conversions among Jews and Gentiles:
to everyone grass in the field: on whom these showers fall with efficacy, and a divine blessing; everyone of these have a spiritual knowledge of Christ, faith in him, repentance towards God, food and fulness of it; and are filled with the fruits of righteousness, or good works, to the glory of God; see Is 55:10. The Targum is,
"that he may give to them (the children of men) corn to eat, and grass to the beasts in the field;''
taking the words literally.
(g) Opera & Dies, l. 2. (h) Comment. in Amos iv. 7. fol. 39. F. (i) Travels, p. 136, 137. Ed. 2. (k) Misn. Taanith, c. 1. sect. 2, 3, 4, 5, 6, 7.
John Wesley
10:1 The latter rain - This made plenty of all provision, and is proverbially used to signify a great blessing. Bright clouds - Bright through the lightnings which break from them. Them - The Jews.
Robert Jamieson, A. R. Fausset and David Brown
10:1 PRAYER AND PROMISE. (Zech 10:1-12)
Ask . . . rain--on which the abundance of "corn" promised by the Lord (Zech 9:17) depends. Jehovah alone can give it, and will give it on being asked (Jer 10:13; Jer 14:22).
rain in . . . time of . . . latter rain--that is, the latter rain in its due time, namely, in spring, about February or March (Job 29:23; Joel 2:23). The latter rain ripened the grain, as the former rain in October tended to fructify the seed. Including all temporal blessings; these again being types of spiritual ones. Though God has begun to bless us, we are not to relax our prayers. The former rain of conversion may have been given, but we must also ask for the latter rain of ripened sanctification. Though at Pentecost there was a former rain on the Jewish Church, a latter rain is still to be looked for, when the full harvest of the nation's conversion shall be gathered in to God. The spirit of prayer in the Church is an index at once of her piety, and of the spiritual blessings she may expect from God. When the Church is full of prayer, God pours out a full blessing.
bright clouds--rather, "lightnings," the precursors of rain [MAURER].
showers of rain--literally, "rain of heavy rain." In Job 37:6 the same words occur in inverted order [HENDERSON].
grass--a general term, including both corn for men and grass for cattle.
10:210:2: Զի հարցո՛ւկք բարբառեցան աշխատութիւնս, եւ ըղձապատումք տեսիլս սո՛ւտս եւ երա՛զս սուտս խօսէին. եւ ՚ի զո՛ւր մխիթարէին. վասն այնորիկ ցամաքեցան իբրեւ խաշինք. եւ չարագանեցա՛ն. զի ո՛չ գոյր բժշկութիւն[10865]։ [10865] Ոմանք. Խօսէին. զուր մխիթարէին... եւ չարագնեցան. զի ոչ գոյ բժշկութիւն։
2 Այն բանի համար, որ կախարդները անտեղի բաներ էին բարբառում, գուշակները սուտ տեսիլքների ու սին երազների մասին էին խօսում եւ իզուր մխիթարում, դրա համար էլ, ահա, նրանք ցրուեցին հօտերի նման, չարաչար ցաւերի դիպան, եւ բժշկութիւն չկար նրանց համար:
2 Քանզի թերափիմները ունայնութիւն խօսեցան Ու գուշակութիւն ընողները ստութիւն տեսան Եւ սուտ երազներ պատմեցին, Պարապ մխիթարութիւն տուին, Անոր համար հօտերու պէս չուեցին, Հովիւ չըլլալուն համար տագնապեցան։
Զի հարցուկք բարբառեցան աշխատութիւնս``, եւ ըղձապատումք տեսիլս սուտս եւ երազս սուտս խօսէին, եւ ի զուր մխիթարէին. վասն այնորիկ [112]ցամաքեցան իբրեւ խաշինք, եւ չարագնեցան, զի ոչ գոյր բժշկութիւն:

10:2: Զի հարցո՛ւկք բարբառեցան աշխատութիւնս, եւ ըղձապատումք տեսիլս սո՛ւտս եւ երա՛զս սուտս խօսէին. եւ ՚ի զո՛ւր մխիթարէին. վասն այնորիկ ցամաքեցան իբրեւ խաշինք. եւ չարագանեցա՛ն. զի ո՛չ գոյր բժշկութիւն[10865]։
[10865] Ոմանք. Խօսէին. զուր մխիթարէին... եւ չարագնեցան. զի ոչ գոյ բժշկութիւն։
2 Այն բանի համար, որ կախարդները անտեղի բաներ էին բարբառում, գուշակները սուտ տեսիլքների ու սին երազների մասին էին խօսում եւ իզուր մխիթարում, դրա համար էլ, ահա, նրանք ցրուեցին հօտերի նման, չարաչար ցաւերի դիպան, եւ բժշկութիւն չկար նրանց համար:
2 Քանզի թերափիմները ունայնութիւն խօսեցան Ու գուշակութիւն ընողները ստութիւն տեսան Եւ սուտ երազներ պատմեցին, Պարապ մխիթարութիւն տուին, Անոր համար հօտերու պէս չուեցին, Հովիւ չըլլալուն համար տագնապեցան։
zohrab-1805▾ eastern-1994▾ western am▾
10:210:2 Ибо терафимы говорят пустое, и вещуны видят ложное и рассказывают сны лживые; они утешают пустотою; поэтому они бродят как овцы, бедствуют, потому что нет пастыря.
10:2 διότι διοτι because; that οἱ ο the ἀποφθεγγόμενοι αποφθεγγομαι pronounce ἐλάλησαν λαλεω talk; speak κόπους κοπος labor; weariness καὶ και and; even οἱ ο the μάντεις μαντις appearance; vision ψευδεῖς ψευδης false καὶ και and; even τὰ ο the ἐνύπνια ενυπνιον dream ψευδῆ ψευδης false ἐλάλουν λαλεω talk; speak μάταια ματαιος superficial παρεκάλουν παρακαλεω counsel; appeal to διὰ δια through; because of τοῦτο ουτος this; he ἐξήρθησαν εξαιρω lift out / up; remove ὡς ως.1 as; how πρόβατα προβατον sheep καὶ και and; even ἐκακώθησαν εκκακεω lose heart διότι διοτι because; that οὐκ ου not ἦν ειμι be ἴασις ιασις healing
10:2 כִּ֧י kˈî כִּי that הַ ha הַ the תְּרָפִ֣ים ttᵊrāfˈîm תְּרָפִים teraphim דִּבְּרוּ־ dibbᵊrû- דבר speak אָ֗וֶן ʔˈāwen אָוֶן wickedness וְ wᵊ וְ and הַ ha הַ the קֹּֽוסְמִים֙ qqˈôsᵊmîm קסם practice divination חָ֣זוּ ḥˈāzû חזה see שֶׁ֔קֶר šˈeqer שֶׁקֶר lie וַֽ wˈa וְ and חֲלֹמֹות֙ ḥᵃlōmôṯ חֲלֹום dream הַ ha הַ the שָּׁ֣וא ššˈāw שָׁוְא vanity יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak הֶ֖בֶל hˌevel הֶבֶל breath יְנַֽחֵמ֑וּן yᵊnˈaḥēmˈûn נחם repent, console עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus נָסְע֣וּ nāsᵊʕˈû נסע pull out כְמֹו־ ḵᵊmô- כְּמֹו like צֹ֔אן ṣˈōn צֹאן cattle יַעֲנ֖וּ yaʕᵃnˌû ענה be lowly כִּֽי־ kˈî- כִּי that אֵ֥ין ʔˌên אַיִן [NEG] רֹעֶֽה׃ פ rōʕˈeh . f רעה pasture
10:2. quia simulacra locuta sunt inutile et divini viderunt mendacium et somniatores frustra locuti sunt vane consolabantur idcirco abducti sunt quasi grex adfligentur quia non est eis pastorFor the idols have spoken what was unprofitable, and the diviners have seen a lie, and the dreamers have spoken vanity: they comforted in vain: therefore they were led away as a flock: they shall be afflicted, because they have no shepherd.
2. For the teraphim have spoken vanity, and the diviners have seen a lie; and they have told false dreams, they comfort in vain: therefore they go their way like sheep, they are afflicted, because there is no shepherd.
For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because [there was] no shepherd:

10:2 Ибо терафимы говорят пустое, и вещуны видят ложное и рассказывают сны лживые; они утешают пустотою; поэтому они бродят как овцы, бедствуют, потому что нет пастыря.
10:2
διότι διοτι because; that
οἱ ο the
ἀποφθεγγόμενοι αποφθεγγομαι pronounce
ἐλάλησαν λαλεω talk; speak
κόπους κοπος labor; weariness
καὶ και and; even
οἱ ο the
μάντεις μαντις appearance; vision
ψευδεῖς ψευδης false
καὶ και and; even
τὰ ο the
ἐνύπνια ενυπνιον dream
ψευδῆ ψευδης false
ἐλάλουν λαλεω talk; speak
μάταια ματαιος superficial
παρεκάλουν παρακαλεω counsel; appeal to
διὰ δια through; because of
τοῦτο ουτος this; he
ἐξήρθησαν εξαιρω lift out / up; remove
ὡς ως.1 as; how
πρόβατα προβατον sheep
καὶ και and; even
ἐκακώθησαν εκκακεω lose heart
διότι διοτι because; that
οὐκ ου not
ἦν ειμι be
ἴασις ιασις healing
10:2
כִּ֧י kˈî כִּי that
הַ ha הַ the
תְּרָפִ֣ים ttᵊrāfˈîm תְּרָפִים teraphim
דִּבְּרוּ־ dibbᵊrû- דבר speak
אָ֗וֶן ʔˈāwen אָוֶן wickedness
וְ wᵊ וְ and
הַ ha הַ the
קֹּֽוסְמִים֙ qqˈôsᵊmîm קסם practice divination
חָ֣זוּ ḥˈāzû חזה see
שֶׁ֔קֶר šˈeqer שֶׁקֶר lie
וַֽ wˈa וְ and
חֲלֹמֹות֙ ḥᵃlōmôṯ חֲלֹום dream
הַ ha הַ the
שָּׁ֣וא ššˈāw שָׁוְא vanity
יְדַבֵּ֔רוּ yᵊḏabbˈērû דבר speak
הֶ֖בֶל hˌevel הֶבֶל breath
יְנַֽחֵמ֑וּן yᵊnˈaḥēmˈûn נחם repent, console
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
נָסְע֣וּ nāsᵊʕˈû נסע pull out
כְמֹו־ ḵᵊmô- כְּמֹו like
צֹ֔אן ṣˈōn צֹאן cattle
יַעֲנ֖וּ yaʕᵃnˌû ענה be lowly
כִּֽי־ kˈî- כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
רֹעֶֽה׃ פ rōʕˈeh . f רעה pasture
10:2. quia simulacra locuta sunt inutile et divini viderunt mendacium et somniatores frustra locuti sunt vane consolabantur idcirco abducti sunt quasi grex adfligentur quia non est eis pastor
For the idols have spoken what was unprofitable, and the diviners have seen a lie, and the dreamers have spoken vanity: they comforted in vain: therefore they were led away as a flock: they shall be afflicted, because they have no shepherd.
2. For the teraphim have spoken vanity, and the diviners have seen a lie; and they have told false dreams, they comfort in vain: therefore they go their way like sheep, they are afflicted, because there is no shepherd.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Напрасно было бы обращаться с подобными прошениями к идолам (терафимам): вещания от лица их одна пустота, их поклонники - предсказатели и лжепророки обманываются сами и обманывают других, утешительные предсказания их суетны: они не только не приходят в исполнение, но влекут за собою неминуемое бедствие. Штаде, в своем Критическом этюде о Девтерозахарии, указывает на особенность, с которою здесь выступают терафимы: это единственное место в Ветхом Завете, в котором терафимы представляются говорящими; только здесь и в Иез XXI:26: (= ст. 21: Синод. перев. ) являются они вообще прорицающими (Zatw 1881, S. 60; cf. Now. 364). Делать какие-либо выводы относительно времени происхождения второй части кн. Захарии, на основании упоминания в ней об идолах, как поступают ученые критики, однако, нельзя. Вопрос об идолах не утратил своего значения и после плена: пусть у евреев уже не было пристрастия к грубому идолопоклонству; но богоборный дух отступления от истинной веры, имевший всегда столь тесную связь с идолопоклонством, не исчез окончательно. Ружемонт рассуждает: "во время Захарии, без сомнения, у иудеев не было уже терафимов, но дух идолопоклонства не был истреблен совершенно, и если ложные пророки, с которыми имел дело еще Неемия (VI:10: след. ), исчезают в века Маккавеев и Иродов, то уступают место ложным учителям и ложным мессиям, в которых живет тот же дух" (с. 222, cf. Zatw 1881, S. 61: u. Anm. ).
Adam Clarke: Commentary on the Bible - 1831
10:2: The idols have spoken vanity - This is spoken of the Jews, and must refer to their idolatry practiced before the captivity, for there were no idols after.
Therefore they went their way - They were like a flock that had no shepherd, shifting from place to place, and wandering about in the wilderness, seeking for pasture, wherever they might find it. Some think that the idols and diviners were those of the Seleucidae Greeks, who excited their masters with promises of success against the Maccabees. Others think that the Babylonish captivity is foretold; for a determined future event is frequently spoken of by the prophets as past.
Albert Barnes: Notes on the Bible - 1834
10:2: For the teraphim have spoken vanity - Rather, "spake vanity." He appeals to their former experience. Their father had sought of idols, not of God; therefore they went into captivity. The "teraphim" were used as instruments of divination. They are united with the "ephod," as forbidden, over against the allowed, means of enquiry as to the future, in Hosea, "without an ephod and without teraphim" Hos 3:4; they were united in the mingled worship of Micah Jdg 17:5; Jdg 18:14, Jdg 18:17-18, Jdg 18:20; Josiah "put" them "away" together with the "workers with familiar spirits and the wizards" Kg2 23:24, to which are added, "the idols." It was probably, a superstition of Eastern origin. Rachel brought them with her from her father's house, and Nebuchadnezzar used them for divination. Eze 21:21. Samuel speaks of them, apparently, as things which Saul himself condemned. "Rebellion is as the sin of divination, and stubbornness as iniquity or idolatry, and teraphim" Sa1 15:23. For it was probably in those his better days, that "Saul had put away those that had familiar spirits and wizards out of the land" Sa1 28:3. Samuel then seems to tell him, that the sins to which he clave were as evil as those which he had, in an outward zeal, like Jehu, condemned. Anyhow, the "teraphim" stand united with the "divination" which was expressly condemned by the law Deu 18:13-14. The use of the teraphim by Rachel Gen 31:19, Gen 31:34-35 and Michal Sa1 19:13, Sa1 19:16 (for whatever purpose) implies that it was some less offensive form of false worship, though they were probably the "strange gods" Gen 35:2, Gen 35:4 which Jacob bade his household to put away, or, anyhow, among them, since Laban calls them, "my gods" Gen 31:30, Gen 31:32.
Zechariah uses anew the words of Jeremiah and Ezekiel, "Hearken ye not to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers" Jer 27:9; and, "let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams, which ye cause to be dreamed" Jer 29:8; and Ezekiel, "While they see vanity unto thee, while they divine a lie unto thee" (Eze 21:29; add Eze 22:28). The words not only joined on the prophet's warning with the past, but reminded them of the sentence which followed on their neglect. The echo of the words of the former prophets came to them, floating, as it were, over the ruins of the former temple.
Therefore they went their way as a flock - Which, having no shepherd, or only such as would mislead them, removed, but into captivity. "They were troubled." The trouble lasted on, though the captivity ended at the appointed time. Nehemiah speaks of the exactions of former governors, "The former governors which were before me, laid heavy weights upon the people, and took from them in bread and wine, after forty shekels of silver; also their servants used dominion over the people; and I did not so, because of the fear of God" Neh 5:15.
Because there was no shepherd - As Ezekiel said of those times, "They were scattered, because there is no shepherd; and they became meat to all the beasts of the field, when they were scattered: My flock was scattered upon all the face of the earth; and none did search or seek after them" Eze 34:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: the idols: Heb. the teraphims, Gen 31:19; Jdg 18:14; Isa 44:9, Isa 46:5; Jer 10:8, Jer 14:22; Hos 3:4; Hab 2:18
the diviners: Jer 23:25-27, Jer 27:9, Jer 29:8, Jer 29:21, Jer 29:22; Lam 2:14; Eze 13:6-16, Eze 13:22, Eze 13:23, Eze 21:29; Mic 3:6-11
they comfort: Job 13:4, Job 21:34; Jer 6:14, Jer 8:11, Jer 14:13, Jer 23:17, Jer 28:4-6, Jer 28:15, Jer 37:19
therefore: Jer 13:17-20, Jer 50:17, Jer 51:23; Mic 2:12
troubled, because there: or, answered that there, Num 27:17; Kg1 22:17; Eze 34:5, Eze 34:8; Mat 9:36
Geneva 1599
10:2 For the (b) idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore (c) they went their way as a flock, they were troubled, because [there was] no shepherd.
(b) He calls to remembrance God's punishments in times past, because they trusted not in him, but in their idols and sorcerers who always deceived them.
(c) That is, the Jews went into captivity.
John Gill
10:2 For the idols have spoken vanity,.... The vanities of the Gentiles cannot give rain; if they promise it, they speak vain things; God only can give it, and therefore it must, be asked of him, Jer 14:22. The word for idols is "teraphim", the same as in Gen 31:19 and here signifies worshippers of idols, as the Targum interprets it; and may be understood of the idolatrous Papists who worship idols of gold, silver, brass, and wood, Rev_ 9:20 and who speak lies in hypocrisy, great swelling words of vanity, and even blasphemy against God, his name, his tabernacle, and them that dwell in heaven, Ti1 4:1. Jarchi on 4Kings 23:24, says, the teraphim are images that speak by sorcerers or sorceries; and to such evils the followers of the man of sin are addicted, Rev_ 9:21 and the Jews (l) have a notion that those images were so formed, that they were capable of speaking and talking with men; see Hos 3:4 they seem to confound them with the "talisman":
and the diviners have seen a lie; delivered it out, and others believed it, being given up to judicial blindness, because they received not the love of the truth, Th2 2:10. The Targum is,
"the diviners prophesy falsehood;''
or preach false doctrine, as the Romish clergy do, who are meant by the diviners:
and have told false dreams; about transubstantiation, purgatory, &c. which are visionary things; false doctrines are compared to dreams, Jer 23:25,
they comfort in vain; by works of supererogation, by selling pardons, and praying souls out of purgatory:
therefore they went their way as a flock; as a flock of sheep straying from the fold. The Targum is,
"they are scattered as sheep are scattered;''
that is, the Jews, being hardened against the Christian religion, by the idolatry, lies, and dreams of the Papists, wander about in their mistakes and errors concerning the Messiah; which is their case to this day, and will be until the man of sin is destroyed:
they were troubled, because there was no shepherd; or, "no king", as the Targum paraphrases it; that is, the King Messiah, according to them, is not yet come; which is their affliction and trouble, that they are as sheep without a shepherd: or, "they answered", that there "is no shepherd" (m); they replied to the diviners, the tellers of false dreams and idolaters, and affirmed that the Messiah is not come, and that the pope of Rome is not the shepherd and bishop of souls.
(l) Targum Jon. in Gen. xxxi. 19. R. Eliezer Pirke, c. 36. fol. 40. 1. (m) "testificati sunt nullum fuisse pastorem", Junius & Tremellius, Heb.; "responderunt", Piscator; "respondebunt quod non sit pastor", Burkius.
John Wesley
10:2 Vanity - Their predictions were vain. They went - They went into captivity. Troubled - Oppressed and afflicted. No shepherd - No ecclesiastical or civil governors, that would faithfully do their duty.
Robert Jamieson, A. R. Fausset and David Brown
10:2 idols--literally, "the teraphim," the household gods, consulted in divination (see on Hos 3:4). Derived by GESENIUS from an Arabic root, "comfort," indicating them as the givers of comfort. Or an Ethiopian root, "relics." Herein Zechariah shows that the Jews by their own idolatry had stayed the grace of God heretofore, which otherwise would have given them all those blessings, temporal and spiritual, which they are now (Zech 10:1) urged to "ask" for.
diviners--who gave responses to consulters of the teraphim: opposed to Jehovah and His true prophets.
seen a lie--pretending to see what they saw not in giving responses.
comfort in vain--literally, "give vapor for comfort"; that is, give comforting promises to consulters which are sure to come to naught (Job 13:4; Job 16:2; Job 21:34).
therefore they went their way--that is, Israel and Judah were led away captive.
as a flock . . . no shepherd--As sheep wander and are a prey to every injury when without a shepherd, so the Jews had been while they were without Jehovah, the true shepherd; for the false prophets whom they trusted were no shepherds (Ezek 34:5). So now they are scattered, while they know not Messiah their shepherd; typified in the state of the disciples, when they had forsaken Jesus and fled (Mt 26:56; compare Zech 13:7).
10:310:3: ՚Ի վերայ հովուաց բարկացա՛ւ սրտմտութիւն իմ, եւ ՚ի վերայ գառանց այցելութիւն արարից. եւ ա՛յց արասցէ Տէր Աստուած ամենակալ խաշին իւրոյ տա՛նն Յուդայ. եւ յարդարեսցէ զնոսա ի՛ւր իբրեւ զերիվար գեղեցիկ պատերազմի։
3 «Իմ բարկութիւնը բորբոքուեց հովիւների վրայ, եւ ես պիտի նայեմ գառներին: Տէրը՝ Ամենակալ Աստուածը, պիտի այցելի Յուդայի տան իր հօտին, պիտի պատրաստի նրան, ինչպէս իր գեղեցիկ երիվարին՝ պատերազմի համար:
3 «Հովիւներուն վրայ իմ բարկութիւնս բռնկեցաւ Ու նոխազները պիտի պատժեմ, Քանզի զօրքերու Տէրը իր հօտը, Յուդայի տունը, պիտի հոգայ Եւ զանոնք իր պատերազմի մէջ հեծած գեղեցիկ ձիուն պէս պիտի ընէ։
Ի վերայ հովուաց բարկացաւ սրտմտութիւն իմ, եւ ի վերայ [113]գառանց այցելութիւն արարից. եւ այց արասցէ Տէր [114]Աստուած ամենակալ խաշին իւրոյ տանն Յուդայ, եւ յարդարեսցէ զնոսա իւր իբրեւ զերիվար գեղեցիկ պատերազմի:

10:3: ՚Ի վերայ հովուաց բարկացա՛ւ սրտմտութիւն իմ, եւ ՚ի վերայ գառանց այցելութիւն արարից. եւ ա՛յց արասցէ Տէր Աստուած ամենակալ խաշին իւրոյ տա՛նն Յուդայ. եւ յարդարեսցէ զնոսա ի՛ւր իբրեւ զերիվար գեղեցիկ պատերազմի։
3 «Իմ բարկութիւնը բորբոքուեց հովիւների վրայ, եւ ես պիտի նայեմ գառներին: Տէրը՝ Ամենակալ Աստուածը, պիտի այցելի Յուդայի տան իր հօտին, պիտի պատրաստի նրան, ինչպէս իր գեղեցիկ երիվարին՝ պատերազմի համար:
3 «Հովիւներուն վրայ իմ բարկութիւնս բռնկեցաւ Ու նոխազները պիտի պատժեմ, Քանզի զօրքերու Տէրը իր հօտը, Յուդայի տունը, պիտի հոգայ Եւ զանոնք իր պատերազմի մէջ հեծած գեղեցիկ ձիուն պէս պիտի ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:310:3 На пастырей воспылал гнев Мой, и козлов Я накажу; ибо посетит Господь Саваоф стадо Свое, дом Иудин, и поставит их, как славного коня Своего на брани.
10:3 ἐπὶ επι in; on τοὺς ο the ποιμένας ποιμην shepherd παρωξύνθη παροξυνω goad; irritate ὁ ο the θυμός θυμος provocation; temper μου μου of me; mine καὶ και and; even ἐπὶ επι in; on τοὺς ο the ἀμνοὺς αμνος lamb ἐπισκέψομαι επισκεπτομαι visit; inspect καὶ και and; even ἐπισκέψεται επισκεπτομαι visit; inspect κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty τὸ ο the ποίμνιον ποιμνιον flock αὐτοῦ αυτος he; him τὸν ο the οἶκον οικος home; household Ιουδα ιουδα Iouda; Iutha καὶ και and; even τάξει τασσω arrange; appoint αὐτοὺς αυτος he; him ὡς ως.1 as; how ἵππον ιππος horse εὐπρεπῆ ευπρεπης he; him ἐν εν in πολέμῳ πολεμος battle
10:3 עַל־ ʕal- עַל upon הָֽ hˈā הַ the רֹעִים֙ rōʕîm רעה pasture חָרָ֣ה ḥārˈā חרה be hot אַפִּ֔י ʔappˈî אַף nose וְ wᵊ וְ and עַל־ ʕal- עַל upon הָ hā הַ the עַתּוּדִ֖ים ʕattûḏˌîm עַתּוּד ram אֶפְקֹ֑וד ʔefqˈôḏ פקד miss כִּֽי־ kˈî- כִּי that פָקַד֩ fāqˌaḏ פקד miss יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֤ות ṣᵊvāʔˈôṯ צָבָא service אֶת־ ʔeṯ- אֵת [object marker] עֶדְרֹו֙ ʕeḏrˌô עֵדֶר flock אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and שָׂ֣ם śˈām שׂים put אֹותָ֔ם ʔôṯˈām אֵת [object marker] כְּ kᵊ כְּ as ס֥וּס sˌûs סוּס horse הֹודֹ֖ו hôḏˌô הֹוד splendour בַּ ba בְּ in † הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
10:3. super pastores iratus est furor meus et super hircos visitabo quia visitavit Dominus exercituum gregem suum domum Iuda et posuit eos quasi equum gloriae suae in belloMy wrath is kindled against the shepherds, and I will visit upon the buck goats: for the Lord of hosts hath visited his flock, the house of Juda, and hath made them as the horse of his glory in the battle.
3. Mine anger is kindled against the shepherds, and I will punish the he-goats: for the LORD of hosts hath visited his flock the house of Judah, and shall make them as his goodly horse in the battle.
Mine anger was kindled against the shepherds, and I punished the goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle:

10:3 На пастырей воспылал гнев Мой, и козлов Я накажу; ибо посетит Господь Саваоф стадо Свое, дом Иудин, и поставит их, как славного коня Своего на брани.
10:3
ἐπὶ επι in; on
τοὺς ο the
ποιμένας ποιμην shepherd
παρωξύνθη παροξυνω goad; irritate
ὁ ο the
θυμός θυμος provocation; temper
μου μου of me; mine
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
ἀμνοὺς αμνος lamb
ἐπισκέψομαι επισκεπτομαι visit; inspect
καὶ και and; even
ἐπισκέψεται επισκεπτομαι visit; inspect
κύριος κυριος lord; master
ὁ ο the
θεὸς θεος God
ὁ ο the
παντοκράτωρ παντοκρατωρ almighty
τὸ ο the
ποίμνιον ποιμνιον flock
αὐτοῦ αυτος he; him
τὸν ο the
οἶκον οικος home; household
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
τάξει τασσω arrange; appoint
αὐτοὺς αυτος he; him
ὡς ως.1 as; how
ἵππον ιππος horse
εὐπρεπῆ ευπρεπης he; him
ἐν εν in
πολέμῳ πολεμος battle
10:3
עַל־ ʕal- עַל upon
הָֽ hˈā הַ the
רֹעִים֙ rōʕîm רעה pasture
חָרָ֣ה ḥārˈā חרה be hot
אַפִּ֔י ʔappˈî אַף nose
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הָ hā הַ the
עַתּוּדִ֖ים ʕattûḏˌîm עַתּוּד ram
אֶפְקֹ֑וד ʔefqˈôḏ פקד miss
כִּֽי־ kˈî- כִּי that
פָקַד֩ fāqˌaḏ פקד miss
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֤ות ṣᵊvāʔˈôṯ צָבָא service
אֶת־ ʔeṯ- אֵת [object marker]
עֶדְרֹו֙ ʕeḏrˌô עֵדֶר flock
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
שָׂ֣ם śˈām שׂים put
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
כְּ kᵊ כְּ as
ס֥וּס sˌûs סוּס horse
הֹודֹ֖ו hôḏˌô הֹוד splendour
בַּ ba בְּ in
† הַ the
מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
10:3. super pastores iratus est furor meus et super hircos visitabo quia visitavit Dominus exercituum gregem suum domum Iuda et posuit eos quasi equum gloriae suae in bello
My wrath is kindled against the shepherds, and I will visit upon the buck goats: for the Lord of hosts hath visited his flock, the house of Juda, and hath made them as the horse of his glory in the battle.
3. Mine anger is kindled against the shepherds, and I will punish the he-goats: for the LORD of hosts hath visited his flock the house of Judah, and shall make them as his goodly horse in the battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Под неверными пастырями, подвергающимися гневу Божию, толкователи разумеют или начальников и руководителей народа еврейского из его же среды (Феод. 105, Иерон. 116-117) или царей и правителей языческих, в подчинении у которых были евреи (Keil 608). Несколько своеобразное толкование предлагает св. Кирилл, который, разумея здесь под пастырями "лжепророков и лжепрорицателей и наставников заблуждения", находит не противным истине "к лжепророкам присоединить и некоторых из великих людей эллинских, которые, считаясь весьма мудрыми, вводили своим красноречием в заблуждение увлекавшихся ими людей" (с 137).
Adam Clarke: Commentary on the Bible - 1831
10:3: Mine anger was kindled against the shepherds - Bad kings and bad priests. I will punish the goats; these were the wicked priests, who were shepherds by their office, and goats by the impurity of their lives.
As his goodly horse in the battle - The honorable war horse, or the horse that carried the general's equipage. In the unaccountable variation of interpreters on these chapters, this, among other things, is thought to be spoken of Matthias, and Judas Maccabeus, who assembled the people from all quarters, as a shepherd gathers his sheep together; and led them against the sons of Greece, the Seleucidae Greeks. Others refer every thing here to times before the captivity.
Albert Barnes: Notes on the Bible - 1834
10:3: Mine anger was kindled against the shepherds - As Ezekiel continued, "Thus saith the Lord God; Behold I am against the shepherds, and I will require My flock at their hand" Eze 34:10.
I punished the he-goats - The evil powerful are called the "he-goats of the earth: Isa 14:9; and in Ezekiel God says, "I will judge between cattle and cattle, between rams and he-goats" Eze 34:17; and our Lord speaks of the reprobate as goats, the saved as sheep Mat 25:32. God "visited upon these in His displeasure, "because" He "visited His flock, the people of Judah," to see to their needs and to relieve them.
And hath made them as the goodly horse - As, before, He said, "I made thee as the sword of a mighty man" Zac 9:13 Judah's might was not in himself; but, in God's hands, he had might like and above the might of this world; he was fearless, resistless; as Paul says, "the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds" Co2 10:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: anger: Zac 11:5-8, Zac 11:17; Isa 56:9-12; Jer 10:21, Jer 23:1, Jer 23:2, Jer 50:6; Eze 34:2, Eze 34:7-10
and I: Eze 34:16, Eze 34:17, Eze 34:20, Eze 34:21; Mat 25:32, Mat 25:33
punished: Heb. visited upon, Isa 10:12, Isa 24:21; Jer 11:22, Jer 25:12; Zep 1:8 *marg.
visited: Exo 4:31; Rut 1:6; Zep 2:7; Luk 1:68; Pe1 2:12
as: Pro 21:31; Sol 1:9
Carl Friedrich Keil and Franz Delitzsch
10:3
To this there is appended in Zech 10:3. the promise that Jehovah will take possession of His flock, and redeem it out of the oppression of the evil shepherds. Zech 10:3. "My wrath is kindled upon the shepherds, and the goats shall I punish; for Jehovah of hosts visits His flock, the house of Judah, and makes it like His state-horse in the war. Zech 10:4. From Him will be corner-stone, from Him the nail, from Him the war-bow; from Him will every ruler go forth at once." When Israel lost its own shepherds, it came under the tyranny of bad shepherds. These were the heathen governors and tyrants. Against these the wrath of Jehovah is kindled, and He will punish them. There is no material difference between רעים, shepherds, and עתּוּדים, leading goats. ‛Attūdı̄m also signifies rulers, as in Is 14:9. The reason assigned why the evil shepherds are to be punished, is that Jehovah visits His flock. The perfect pâqad is used prophetically of what God has resolved to do, and will actually carry out; and pâqad c. acc. pers. means to visit, i.e., to assume the care of, as distinguished from pâqad with 'al pers., to visit in the sense of to punish (see at Zeph 2:7). The house of Judah only is mentioned in Zech 10:3, not in distinction from Ephraim, however (cf. Zech 10:6), but as the stem and kernel of the covenant nation, with which Ephraim is to be united once more. The care of God for Judah will not be limited to its liberation from the oppression of the bad shepherds; but Jehovah will also make Judah into a victorious people. This is the meaning of the figure "like a state-horse," i.e., a splendid and richly ornamented war-horse, such as a king is accustomed to ride. This figure is not more striking than the description of Judah and Ephraim as a bow and arrow (Zech 9:13). This equipment of Judah as a warlike power overcoming its foes is described in Zech 10:4, namely in 4a, in figures taken from the firmness and furnishing of a house with everything requisite, and in 4b, etc., in literal words. The verb יצא of the fourth clause cannot be taken as the verb belonging to the ממּנּוּ in the first three clauses, because יצא is neither applicable to pinnâh nor to yâthēd. We have therefore to supply יהיה. From (out of) Him will be pinnâh, corner, here corner-stone, as in Is 28:16, upon which the whole building stands firmly, and will be built securely, - a suitable figure for the firm, stately foundation which Judah is to receive. To this is added yâthēd, the plug. This figure is to be explained from the arrangement of eastern houses, in which the inner walls are provided with a row of large nails or plugs for hanging the house utensils upon. The plug, therefore, is a suitable figure for the supports or upholders of the whole political constitution, and even in Is 22:23 was transferred to persons. The war-bow stands synecdochically for weapons of war and the military power. It is a disputed point, however, whether the suffix in mimmennū (out of him) refers to Judah or Jehovah. But the opinion of Hitzig and others, that it refers to Jehovah, is overthrown by the expression יצא ממּנּוּ in the last clause. For even if we could say, Judah will receive its firm foundation, its internal fortification, and its military strength from Jehovah, the expression, "Every military commander will go out or come forth out of Jehovah," is unheard-of and unscriptural. It is not affirmed in the Old Testament even of the Messiah that He goes forth out of God, although His "goings forth" are from eternity (Mic 5:1), and He Himself is called El gibbōr (Is 9:5). Still less can this be affirmed of every ruler (kol-mōgēs) of Judah. In this clause, therefore, mimmennū must refer to Judah, and consequently it must be taken in the same way in the first three clauses. On יצא מן, see Mic 5:1. Nōgēs, an oppressor or taskmaster, is not applied to a leader or ruler in a good sense even here, any more than in Is 3:12 and Is 60:17 (see the comm. on these passages). The fact that negus in Ethiopic is the name given to the king (Koehler), proves nothing in relation to Hebrew usage. The word has the subordinate idea of oppressor, or despotic ruler, in this instance also; but the idea of harshness refers not to the covenant nation, but to its enemies (Hengstenberg), and the words are used in antithesis to Zech 9:8. Whereas there the promise is given to the nation of Israel that it will not fall under the power of the nōgēs any more, it is here assured that it is to attain to the position of a nōgēs in relation to its foes (Kliefoth). כּל־נוגשׂ is strengthened by יחדּו: every oppressor together, which Judah will require in opposition to its foes.
Geneva 1599
10:3 My anger was kindled against the shepherds, and I punished the (d) goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as (e) his majestic horse in the battle.
(d) Meaning, the cruel governors who did oppress the poor sheep; (Ezek 34:16-17).
(e) He will be merciful to his Church, and cherish them as a king or prince does his best horse, which will be for his own use in war.
John Gill
10:3 Mine anger was kindled against the shepherds,.... The Targum interprets it of "kings"; as the "goats" of "princes", in the next clause; by whom, according to Jarchi, Aben Ezra, Kimchi, and Abarbinel, are meant the kings of Greece; but rather the antichristian kings are designed, the kings of the earth, who have committed fornication with the whore of Rome, which is the cause of the anger of the Lord being kindled: or else ecclesiastical rulers are meant, the Romish clergy, the chief of them, as cardinals, archbishops, bishops, &c. who may fitly be represented by the shepherds of Israel in the times of the prophets for their name, professing to be of Israel, or to be Christians; and by them for their ignorance, covetousness, luxury, disregard to the flock, tyranny and cruelty over it, and murder of it; see Is 56:10, against these the fire of God's wrath will be kindled, and with it will they be destroyed:
and I punished the goats; not the Seleucidae, as the above Jewish writers; though they may with propriety be so called, since they were the successors of Alexander, signified by the he goat in Dan 8:5 rather the monks and friars, comparable to these for their filthiness and uncleanness; and because they pretend to be guides of the people, and to go before them, and yet use them ill, and push them with their horns of power; wherefore God will punish them, and kill those children of Jezebel with death, Rev_ 2:22,
for the Lord of hosts hath visited his flock, the house of Judah; by sending the Gospel to them, and his Spirit with it, to make it effectual to their conversion; which will be at the time that the antichristian hierarchy will be destroyed; then the Lord's flock, who have gone astray, shall be returned to the true Shepherd and Bishop of souls, and shall seek the Lord their God, and David their King, and shall be saved by him: a gracious visitation this will be!
and hath made them as his goodly horse in the battle; this denotes that the Jews, when converted, will be bold in their God; valiant for the truth on earth; courageously fight the good fight of faith, and be victorious over their enemies; and that they will be in great honour and esteem among the saints, though so mean and justly despicable now: the sense is, that as the horse shows its strength and courage in battle, so should they; see Job 39:19.
John Wesley
10:3 The shepherds - Officers in the church and state. The goats - The officers among them, who were like he - goats, that push, and wound, and trample under foot the feebler cattle. Visited - In mercy. As his goodly horse - Hath given them strength and courage.
Robert Jamieson, A. R. Fausset and David Brown
10:3 against the shepherds--the civil rulers of Israel and Judah who abetted idolatry.
punished--literally, "visited upon." The same word "visited," without the upon, is presently after used in a good sense to heighten the contrast.
goats--he-goats. As "shepherds" described what they ought to have been, so "he-goats" describes what they were, the emblem of headstrong wantonness and offensive lust (Is 14:9, Margin; Ezek 34:17; Dan 8:5; Mt 25:33). The he-goats head the flock. They who are first in crime will be first in punishment.
visited--in mercy (Lk 1:68).
as his goodly horse--In Zech 9:13 they were represented under the image of bows and arrows, here under that of their commander-in-chief, Jehovah's battle horse (Song 1:9). God can make His people, timid though they be as sheep, courageous as the charger. The general rode on the most beautiful and richly caparisoned, and had his horse tended with the greatest care. Jehovah might cast off the Jews for their vileness, but He regards His election or adoption of them: whence He calls them here "His flock," and therefore saves them.
10:410:4: Եւ ՚ի նմանէ դիտեաց, եւ ՚ի նմանէ յարդարեաց, եւ ՚ի նմանէ աղեղն իւր բարձրութեամբ. եւ ՚ի նմանէ՛ ելցէ ամենայն որ հալածիցէ ՚ի նոյն։
4 Նրանով է ճանաչուելու ինքը, նրանով է յարդարելու իր ճամփան, նրանով է բարձրացնելու իր աղեղը եւ նրանով են ելնելու բոլոր նրանք, որ հալածելու են իրեն:
4 Անկիւնը՝ անկէ, բեւեռը՝ անկէ*,Պատերազմի աղեղը՝ անկէ, Ամէն զօրապետ մէկտեղ անկէ պիտի ելլէ.
[115]Եւ ի նմանէ դիտեաց, եւ ի նմանէ յարդարեաց, եւ ի նմանէ աղեղն իւր բարձրութեամբ. եւ ի նմանէ ելցէ ամենայն որ հալածիցէ ի նոյն:

10:4: Եւ ՚ի նմանէ դիտեաց, եւ ՚ի նմանէ յարդարեաց, եւ ՚ի նմանէ աղեղն իւր բարձրութեամբ. եւ ՚ի նմանէ՛ ելցէ ամենայն որ հալածիցէ ՚ի նոյն։
4 Նրանով է ճանաչուելու ինքը, նրանով է յարդարելու իր ճամփան, նրանով է բարձրացնելու իր աղեղը եւ նրանով են ելնելու բոլոր նրանք, որ հալածելու են իրեն:
4 Անկիւնը՝ անկէ, բեւեռը՝ անկէ*,Պատերազմի աղեղը՝ անկէ, Ամէն զօրապետ մէկտեղ անկէ պիտի ելլէ.
zohrab-1805▾ eastern-1994▾ western am▾
10:410:4 Из него будет краеугольный камень, из него гвоздь, из него лук для брани, из него произойдут все народоправители.
10:4 καὶ και and; even ἐξ εκ from; out of αὐτοῦ αυτος he; him ἐπέβλεψεν επιβλεπω look on καὶ και and; even ἐξ εκ from; out of αὐτοῦ αυτος he; him ἔταξεν τασσω arrange; appoint καὶ και and; even ἐξ εκ from; out of αὐτοῦ αυτος he; him τόξον τοξον bow ἐν εν in θυμῷ θυμος provocation; temper ἐξ εκ from; out of αὐτοῦ αυτος he; him ἐξελεύσεται εξερχομαι come out; go out πᾶς πας all; every ὁ ο the ἐξελαύνων εξελαυνω in τῷ ο the αὐτῷ αυτος he; him
10:4 מִמֶּ֤נּוּ mimmˈennû מִן from פִנָּה֙ finnˌā פִּנָּה corner מִמֶּ֣נּוּ mimmˈennû מִן from יָתֵ֔ד yāṯˈēḏ יָתֵד peg מִמֶּ֖נּוּ mimmˌennû מִן from קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war מִמֶּ֛נּוּ mimmˈennû מִן from יֵצֵ֥א yēṣˌē יצא go out כָל־ ḵol- כֹּל whole נֹוגֵ֖שׂ nôḡˌēś נגשׂ drive יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
10:4. ex ipso angulus ex ipso paxillus ex ipso arcus proelii ex ipso egredietur omnis exactor simulOut of him shall come forth the corner, out of him the pin, out of him the bow of battle, out of him ever exacter together.
4. From him shall come forth the corner stone, from him the nail, from him the battle bow, from him every exactor together.
Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together:

10:4 Из него будет краеугольный камень, из него гвоздь, из него лук для брани, из него произойдут все народоправители.
10:4
καὶ και and; even
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
ἐπέβλεψεν επιβλεπω look on
καὶ και and; even
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
ἔταξεν τασσω arrange; appoint
καὶ και and; even
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
τόξον τοξον bow
ἐν εν in
θυμῷ θυμος provocation; temper
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
ἐξελεύσεται εξερχομαι come out; go out
πᾶς πας all; every
ὁ ο the
ἐξελαύνων εξελαυνω in
τῷ ο the
αὐτῷ αυτος he; him
10:4
מִמֶּ֤נּוּ mimmˈennû מִן from
פִנָּה֙ finnˌā פִּנָּה corner
מִמֶּ֣נּוּ mimmˈennû מִן from
יָתֵ֔ד yāṯˈēḏ יָתֵד peg
מִמֶּ֖נּוּ mimmˌennû מִן from
קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow
מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war
מִמֶּ֛נּוּ mimmˈennû מִן from
יֵצֵ֥א yēṣˌē יצא go out
כָל־ ḵol- כֹּל whole
נֹוגֵ֖שׂ nôḡˌēś נגשׂ drive
יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
10:4. ex ipso angulus ex ipso paxillus ex ipso arcus proelii ex ipso egredietur omnis exactor simul
Out of him shall come forth the corner, out of him the pin, out of him the bow of battle, out of him ever exacter together.
4. From him shall come forth the corner stone, from him the nail, from him the battle bow, from him every exactor together.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. Дом Иуды, теперь униженный и порабощенный, вновь послужит для народа Божия опорою гражданского благоустройства и военного могущества; от Иуды произойдут правители, имеющие смирить силу язычников.
Adam Clarke: Commentary on the Bible - 1831
10:4: Out of him came forth the corner - This is spoken of the tribe of Judah: all strength, counsel, and excellence came from that tribe. The corner stone, the ornament and completion of the building; the nail, by which the tents were fastened, and on which they hung their clothes, armor, etc., the battlebow, the choicest archers.
Every oppressor together - Those heroes and generals, by whom, under God, their foes should be totally routed. Newcome translates, "Every ruler together." Perhaps all this is spoken of the Messiah.
Albert Barnes: Notes on the Bible - 1834
10:4: Out of him came forth - Or rather, "From him is the corner," as Jeremiah, "Their nobles shall be from themselves, and their governor shall go forth from the midst of them" Jer 30:21. Her strength, though given by God, was to be inherent in her, though from her too was to come He who was to be "the head-corned-stone," the sure Foundation and Crowner of the whole building.
From thee the nail - An emblem of fixedness in itself, (as Isaiah says, "I will fasten him a nail to a sure place" Isa 22:23) and of security given to others dependent on Him, as Isaiah says further, "And they shall hang upon him all the glory of his father's house, the offspring and the issue, from the vessels of cups to the vessels of flagons" Isa 22:24; all, of much or little account, the least and the greatest. Osorius: "Christ is the cornerstone; Christ is the nail fixed in the wall, whereby all vessels are supported. The word of Christ is the bow, whence the arrows rend the king's enemies."
From it every exactor shall go forth together - God had promised Zac 9:8 that no "oppressor," or "exactor Isa 14:2, shall pass through them anymore." He seems to repeat it here. "From thee shall go forth every oppressor together; go forth," not to return: as lsaiah had said, "Thy children shall make haste to return; thy destroyers and they that made thee waste shall go forth of thee" Isa 49:17. "From it, its cornerstone; from it, the sure nail; from it, the battle bow; from it," he no longer unites closely with it, that which should be from it, or of it, but - "from it shall go forth every oppressor together;" one and all, as we say; a confused pele-mele body, as Isaiah, "all that are found of thee are bound together" Isa 22:3; "together shall they all perish" Isa 31:3; or, in separate clauses, "they are all of them put to shame; together they shall go into confusion" Isa 45:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: of him came forth: Zac 1:20, Zac 1:21, Zac 9:13-16, Zac 12:6-8; Num 24:17; Isa 41:14-16, Isa 49:2, Isa 54:16; Jer 1:18; Mic 5:5-8; Mat 9:38; Co2 10:4, Co2 10:5; Eph 4:8-11, Eph 6:10-17; Ti2 2:4; Rev 17:14, Rev 19:13-15
the corner: Sa1 14:38; Isa 19:13
the nail: Ezr 9:8; Isa 22:23-25
the battle: Zac 9:8, Zac 9:10; Gen 49:24
Geneva 1599
10:4 Out (f) of him came forth the corner, out of him the nail, out of him the battle bow, out of him every (g) oppressor together.
(f) Out of Judah will the chief governor proceed, who will be as a corner to uphold the building, and as a nail to fasten it together.
(g) Over their enemies.
John Gill
10:4 Out of him came forth the corner,.... Or "cornerstone"; by which is meant a king or ruler, as the Targum, Jarchi, and Kimchi; and is no other than the King Messiah, who was to come out of Judah, and did spring from that tribe, 1Chron 5:2 and this is a reason why God will visit the house of Judah, or the Jews, in the latter day, because the Messiah was promised and sent unto them, salvation was of them, though they rejected him; but the Lord will have mercy on them; the Redeemer shall come to Zion in a spiritual manner, and turn away iniquity from them, and then all Israel shall be saved by him. The epithet of a "corner" stone well agrees with him, that being not only the ornament, but the strength and support of the building, which knits, cements, and keeps the whole together: Christ is a beautiful and precious cornerstone, which gives glory and lustre to the church, and is the support, yea, the foundation of it; and who joins and unites together men and angels; Jews and Gentiles; Old and New Testament saints; saints above and below; saints in all ages and places, and of all nations and denominations; and is the Head of the corner, being superior to men and angels, to the kings of the earth, and to the church of God; see Eph 2:20.
Out of him the nail; the Targum is, "out of him his Messiah"; which shows that this text was formerly understood of Christ by the Jews; Jarchi and Kimchi interpret it of a prince and governor; so Eliakim the governor is said to be "as a nail in a sure place", Is 22:23 who was a type of Christ; and this agrees with Christ himself. The allusion is either to a nail, by which the timber in the building is compacted together, and the whole is strengthened, as the church is by Christ: or to a nail to which the cords of tents are fastened, as those of shepherds, travellers, or soldiers; the church is as such a tent; Christ is the nail to which its cords are fastened, which denotes the stability and security of it: or to a nail fixed in a wall, on which things are hung; on Christ are hung all the vessels of mercy; the covenant of grace, and all its promises and blessings; and all the glory of his Father's house, of his building, the temple, and of the salvation of his people, is to be hung on him.
Out of him the battle bow; or "warrior", as Jarchi interprets it; the Lord is a man of war; Christ makes war in righteousness; the armies of heaven follow him; he is at the head of them, and fights the battles of his people, and is victorious, and makes them more than conquerors; their spiritual armour is from him, and they are armed by him, Rev_ 19:11
out of him every oppressor together: or "exactor" (n); which is used in a good sense, Is 60:17 as it must be here, since all the rest of the epithets are; and may design the apostles of Christ, who preached the doctrines of grace and righteousness, and required of men the obedience of faith; and these came out of Judah and Jerusalem, and went into all the world, demanding faith in and obedience to the Son of God.
(n) "exactor", Montanus, Vatablus, Tigurine version, Junius & Tremellius, Calvin, Drusius, De Dieu, Cocceius, Burkius.
John Wesley
10:4 Out of him - From God. The corner - The prince or ruler, who is in a polity as a corner - stone in buildings. The nail - Which fastens the tents of war, or the timber together in a house. The battle bow - All warlike provision. Every oppressor - Or collector of tribute. It was from God that Nebuchadnezzar mightily prevailed, and opprest Israel; and it is from God also, that Judah grows up to such power, as to be able to cope with his adversaries, and to impose tribute on them.
Robert Jamieson, A. R. Fausset and David Brown
10:4 Out of him--Judah is to be no more subject to foreigners, but from itself shall come its rulers.
the corner--stone, Messiah (Is 28:16). "Corners" simply express governors (1Kings 14:38, Margin; Is 19:13, Margin). The Maccabees, Judah's governors and deliverers from Antiochus the oppressor, are primarily meant; but Messiah is the Antitype. Messiah supports and binds together the Church, Jews and Gentiles.
the nail-- (Judg 4:21; Is 22:23). The large peg inside an Oriental tent, on which is hung most of its valuable furniture. On Messiah hang all the glory and hope of His people.
bow-- (Zech 9:13). Judah shall not need foreign soldiery. Messiah shall be her battle-bow (Ps 45:4-5; Rev_ 6:2).
every oppressor--rather, in a good sense, ruler, as the kindred Ethiopic term means. So "exactor," in Is 60:17, namely, one who exacts the tribute from the nations made tributary to Judah [LUDOVICUS DE DIEU].
10:510:5: Եւ եղիցին իբրեւ զպատերազմօղք՝ որ կոխիցեն զկաւ ՚ի ճանապարհս պատերազմի. եւ ճակատեսցին, զի Տէր ընդ նոսա է։ Եւ ամաչեսցեն հեծեալք յերիվարս։
5 Նրանք պիտի լինեն այնպիսի պատերազմողներ, որոնք պատերազմում, ճակատամարտի մէջ, ոտնակոխ պիտի անեն թշնամիներին այնպէս, ինչպէս տրորում են ճանապարհի կաւը, որովհետեւ Տէրը նրանց հետ է: Թշնամու հեծեալները պիտի ամաչեն իրենց երիվարների վրայ:
5 Այնպիսի զօրաւոր մարդոց պէս պիտի ըլլան, Որոնք պատերազմի մէջ թշնամին փողոցներուն ցեխին մէջ կը կոխկռտեն Ու անոնք պատերազմ պիտի ընեն. Քանզի Տէրը անոնց հետ է։Ձիաւորները պիտի ամչնան։
Եւ եղիցին իբրեւ զպատերազմօղք` որ կոխիցեն զկաւ ի ճանապարհս պատերազմի``, եւ ճակատեսցին, զի Տէր ընդ նոսա է, եւ ամաչեսցեն հեծեալք յերիվարս:

10:5: Եւ եղիցին իբրեւ զպատերազմօղք՝ որ կոխիցեն զկաւ ՚ի ճանապարհս պատերազմի. եւ ճակատեսցին, զի Տէր ընդ նոսա է։ Եւ ամաչեսցեն հեծեալք յերիվարս։
5 Նրանք պիտի լինեն այնպիսի պատերազմողներ, որոնք պատերազմում, ճակատամարտի մէջ, ոտնակոխ պիտի անեն թշնամիներին այնպէս, ինչպէս տրորում են ճանապարհի կաւը, որովհետեւ Տէրը նրանց հետ է: Թշնամու հեծեալները պիտի ամաչեն իրենց երիվարների վրայ:
5 Այնպիսի զօրաւոր մարդոց պէս պիտի ըլլան, Որոնք պատերազմի մէջ թշնամին փողոցներուն ցեխին մէջ կը կոխկռտեն Ու անոնք պատերազմ պիտի ընեն. Քանզի Տէրը անոնց հետ է։Ձիաւորները պիտի ամչնան։
zohrab-1805▾ eastern-1994▾ western am▾
10:510:5 И они будут, как герои, попирающие {врагов} на войне, как уличную грязь, и сражаться, потому что Господь с ними, и посрамят всадников на конях.
10:5 καὶ και and; even ἔσονται ειμι be ὡς ως.1 as; how μαχηταὶ μαχητης trample πηλὸν πηλος mud; clay ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey ἐν εν in πολέμῳ πολεμος battle καὶ και and; even παρατάξονται παρατασσω because; that κύριος κυριος lord; master μετ᾿ μετα with; amid αὐτῶν αυτος he; him καὶ και and; even καταισχυνθήσονται καταισχυνω shame; put to shame ἀναβάται αναβατης horse
10:5 וְ wᵊ וְ and הָי֨וּ hāyˌû היה be כְ ḵᵊ כְּ as גִבֹּרִ֜ים ḡibbōrˈîm גִּבֹּור vigorous בֹּוסִ֨ים bôsˌîm בוס tread down בְּ bᵊ בְּ in טִ֤יט ṭˈîṭ טִיט clay חוּצֹות֙ ḥûṣôṯ חוּץ outside בַּ ba בְּ in † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and נִ֨לְחֲמ֔וּ nˌilḥᵃmˈû לחם fight כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עִמָּ֑ם ʕimmˈām עִם with וְ wᵊ וְ and הֹבִ֖ישׁוּ hōvˌîšû יבשׁ be dry רֹכְבֵ֥י rōḵᵊvˌê רכב ride סוּסִֽים׃ sûsˈîm סוּס horse
10:5. et erunt quasi fortes conculcantes lutum viarum in proelio et bellabunt quia Dominus cum eis et confundentur ascensores equorumAnd they shall be as mighty men, treading under foot the mire of the ways in battle: and they shall fight, because the Lord is with them, and the riders of horses shall be confounded.
5. And they shall be as mighty men, treading down in the mire of the streets in the battle; and they shall fight, because the LORD is with them: and the riders on horses shall be confounded.
And they shall be as mighty [men], which tread down [their enemies] in the mire of the streets in the battle: and they shall fight, because the LORD [is] with them, and the riders on horses shall be confounded:

10:5 И они будут, как герои, попирающие {врагов} на войне, как уличную грязь, и сражаться, потому что Господь с ними, и посрамят всадников на конях.
10:5
καὶ και and; even
ἔσονται ειμι be
ὡς ως.1 as; how
μαχηταὶ μαχητης trample
πηλὸν πηλος mud; clay
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
ἐν εν in
πολέμῳ πολεμος battle
καὶ και and; even
παρατάξονται παρατασσω because; that
κύριος κυριος lord; master
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
καὶ και and; even
καταισχυνθήσονται καταισχυνω shame; put to shame
ἀναβάται αναβατης horse
10:5
וְ wᵊ וְ and
הָי֨וּ hāyˌû היה be
כְ ḵᵊ כְּ as
גִבֹּרִ֜ים ḡibbōrˈîm גִּבֹּור vigorous
בֹּוסִ֨ים bôsˌîm בוס tread down
בְּ bᵊ בְּ in
טִ֤יט ṭˈîṭ טִיט clay
חוּצֹות֙ ḥûṣôṯ חוּץ outside
בַּ ba בְּ in
† הַ the
מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war
וְ wᵊ וְ and
נִ֨לְחֲמ֔וּ nˌilḥᵃmˈû לחם fight
כִּ֥י kˌî כִּי that
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עִמָּ֑ם ʕimmˈām עִם with
וְ wᵊ וְ and
הֹבִ֖ישׁוּ hōvˌîšû יבשׁ be dry
רֹכְבֵ֥י rōḵᵊvˌê רכב ride
סוּסִֽים׃ sûsˈîm סוּס horse
10:5. et erunt quasi fortes conculcantes lutum viarum in proelio et bellabunt quia Dominus cum eis et confundentur ascensores equorum
And they shall be as mighty men, treading under foot the mire of the ways in battle: and they shall fight, because the Lord is with them, and the riders of horses shall be confounded.
5. And they shall be as mighty men, treading down in the mire of the streets in the battle; and they shall fight, because the LORD is with them: and the riders on horses shall be confounded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded. 6 And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them. 7 And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the LORD. 8 I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased. 9 And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again. 10 I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them. 11 And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away. 12 And I will strengthen them in the LORD; and they shall walk up and down in his name, saith the LORD.
Here are divers precious promises made to the people of God, which look further than to the state of the Jews in the latter days of their church, and have certain reference to the spiritual Israel of God, the gospel-church, and all true believers.
I. They shall have God's favour and presence, and shall be owned and accepted of him. This is the foundation of all the rest: The Lord is with them, v. 5. He espouses their cause, takes their part, is on their side; and, if he be for them, who can be against them? Again (v. 6), I have mercy upon them. All their dignity and joy are owing purely to God's mercy; and mercy, as it supposes misery, so it excludes merit. They had been cast off, the effect of which could not but be misery; they had been justly cast off, and therefore could pretend to merit nothing at God's hand but wrath and the curse; yet it is promised, They shall be as though I had not cast them off. The transgressions of their fathers, for which they had been rejected, shall not only not be visited upon them, but shall not be so much as remembered against them. God will be as perfectly reconciled to them as if he had never contended with them, and the falling out of these lovers shall rather be the renewing than the weakening of love. They shall have such a full assurance of God's being reconciled to them, and upon that shall be so well reconciled to themselves, that they shall be as easy as if they had never been cast off; and their condition, after their restoration to the divine favour, shall be so very happy that there shall not remain the least scar from the wounds which were given them by their being cast off. Such favour does God show to returning repenting sinners, who were by nature at a distance, and children of wrath; such fellowship are they admitted into, and such freedom does he use with them, that they are as though they had never been cast off. 1. The covenant they are admitted into is the same that ever it was: I am the Lord their God, according to the original contract, the covenant made with their fathers. 2. The communion they are admitted into is the same that ever it was: I will hear them. They shall be as welcome as ever to speak to him, and as sure as ever to receive from him an answer of peace; for, as he never did, so he never will, say to Jacob's seed, Seek you me in vain.
II. They shall be victorious over their enemies, that would draw them from either their duty to God or their comfort in God (v. 5): They shall be as mighty men, that are both strong in body and bold in spirit, men of vigour, men of valour, effective men. Those of Ephraim, as well as those of Judah, shall be like a mighty man (v. 7), that dares to go about a difficult enterprise and is able to go through with it. They shall, as mighty men, tread down their enemies in the battle, as the dirt that is thrown out of the houses is trodden with other dirt in the mire of the streets. And they shall therefore fight, because the Lord is with them. Some would argue that they may therefore sit still, and do nothing, because the Lord is with them, who can and will do all. No; God's gracious presence with us to help us must not supersede, but quicken and animate, our endeavours to help ourselves; and we must therefore work out our salvation with fear and trembling, because it is God that works in us both to will and to do. They shall fight with readiness and resolution because, if God be with them, they are sure to be conquerors, more than conquerors. For then the riders on horses shall be confounded. The cavalry of the enemies shall be routed, and put into disorder, by the infantry of the Jews. The preachers of the gospel of Christ went forth to war a good warfare; they charged bravely, because God was with them; and the riders on horses that opposed them were confounded, for God chose the weak and foolish things of the world to confound the wise and mighty. But whence have they all this might? How come they to be so able, so active? It is in the Lord, and in the power of his might, that they are so (v. 6): I will strengthen the house of Judah, and so I will save the house of Joseph. Note, God saves us by strengthening us, and works out our happiness by working in us to do our duty. And thus we are engaged to the utmost diligence in using the strength God gives us; and yet, when all is done, God must have the glory of all. God is our strength, and so becomes both our song and our salvation.
III. Those of them that are dispersed shall be gathered together into one body (v. 6): I will bring them again to place them, bring them from other lands to place them in their own land. This was a token of their being perfectly restored to all their other ancient privileges--they shall be restored to the possession of their own land. This was fulfilled when the children of God that were scattered abroad were by faith in Christ incorporated in the gospel-church, and Jews and Gentiles became one fold, John x. 16. In order to this (v. 8) I will hiss for them, or, rather, whistle for them, as the shepherd with his pipe calls his sheep together, that know his voice; and so I will gather them. The preaching of the gospel was, as it were, God's hissing for souls to come to Jesus Christ, his calling in his scattered sheep to the green pastures. I will gather them, for I have redeemed them. Note, Those whom Christ has redeemed by his blood God will gather by his grace, as a hen gathers her brood under her wings. This promise is enlarged upon v. 10, I will bring them again also out of the land of Egypt. Some think this was literally fulfilled when Ptolemæus Philadelphus king of Egypt sent 120,000 Jews out of his country into their own land, as was the promise of gathering them out of Assyria by Alexander the son of Antiochus Epiphanes. But it has its spiritual accomplishment in the gathering in of precious souls out of a bondage worse than that in Egypt or Assyria, and the bringing of them into the glorious liberties of the children of God and their enjoyments, which are as the beautiful fruitful pastures in the land of Gilead and Lebanon. All the land of promise is theirs, even Gilead, the utmost border of it eastward, and Lebanon, the utmost border northward. But how shall this be? How shall a people so dispersed be got together? How shall those that are set at such a distance from their own country be brought to it again? It is true the difficulties seem insuperable, but they shall be got over as easily, as effectually as those that lay in the way of their deliverance out of Egypt and their entrance into Canaan: He shall pass through the sea with affliction, as of old through the Red Sea, to the sore affliction of Pharaoh and his hosts, or to the sore affliction of the sea, the waves whereof he shall smite, so that it shall be driven back, as when the sea saw and fled, Ps. cxiv. 3. And all the deeps of the river (all the rivers, though ever so deep) shall dry up, as Jordan did, to make way for Israel's passage into that good land which God had given them. Does the pride of Assyria stand in the way of their deliverance? He shall give check to it who sets bounds to the proud waves of the sea, and it shall be brought down. Does the sceptre of Egypt oppose it? That shall depart away, so that it shall not be able to obstruct the gathering in of God's Israel when his time shall come for the doing of it. When the gospel-church was to be gathered out of all nations by the preaching of the gospel great opposition was given to it by the enraged combined powers of earth and hell. Insuperable difficulties seemed to be in the way of it. But, by a divine power going along with the doctrine of Christ, it became mighty to the pulling down of strong holds, and the conversion and salvation of thousands. Then the sea fled, and Jordan was driven back at the presence of the Lord.
IV. They shall greatly multiply, and the church, that new world, shall be replenished (v. 8): They shall increase as they have increased formerly in Egypt, and great additions shall be made to their numbers, as in the days of David and Solomon. When God gathers his redeemed ones to himself they shall help to gather in others with them, and their motion homeward shall be like that of a snow-ball. Crescit eundo--The further it goes the larger it grows by accretion. I will gather them, and they shall increase. Note, The church of Christ is a growing body, as long as it is in the present state of minority, till it comes to the measure of the stature of the fulness of Christ. There are added to it daily such as shall be saved. 1. It shall spread to distant places. It shall fill Canaan, even to the lands of Gilead and Lebanon, so that no more place, no more room, shall be found for it there, v. 10. In Judah only God had been known, and his name was great in Israel only; here only he revealed his statutes and judgments. But in gospel-times that place shall be much too strait; the church's tent must be enlarged, and its cords lengthened: Then I will sow them among the people, v. 9. Their scattering shall be like the scattering of seed in the ground, not to bury it, but to increase it, that it may bring forth much fruit. The Jews are said to be dispersed into every nation under heaven (Acts ii. 5); and, as it was their troubles that dispersed some of them, so perhaps others transplanted themselves into colonies because the land of Israel was too strait for them; and many were natives of other nations, but proselyted to the Jewish religion. Now these were sown among the people, Hos. ii. 23. And this contributed very much to the spreading of the gospel. The Jews that came from all parts to worship at Jerusalem fetched thence the gospel light and fire to their own countries, as those Acts ii., and the eunuch, Acts viii. And their own synagogues in the several cities of the Gentiles were the first receptacles of the apostles and their preaching, wherever they came. Thus when God sowed them among the people, that they might not get hurt by the Gentiles, but do good to them, he took care that they should remember him, and make mention of his name in far countries; and, by keeping up the knowledge of God among them as he had revealed himself in the Old Testament, they would be the more ready to admit the knowledge of Christ as he has revealed himself in the New Testament. 2. It shall last to future ages. The church shall not be res unius ætatis--a temporary thing, but a seed in it shall serve the Lord, v. 7. Yea, their children shall see it and be glad; and they shall live with their children, and turn again, v. 9. Converts to Christ shall have their children about them, whom they shall teach the knowledge of the Lord, and bring with them when they turn again to the holy land and the way of holiness. It was said to those to whom the gospel was first preached, The promise is to you and to your children, Acts ii. 39. They shall be so sown among the people as never to be extirpated. Christ's family upon earth shall never be extinct, nor his purchased possession lost for want of heirs.
V. God himself will be both their strength and their song. 1. In him they shall be comforted, and shall have abundant satisfaction (v. 7): Their heart shall rejoice as through wine; for Christ's love, which is their joy, is better than wine. They shall be like a mighty man, and their heart shall rejoice. When we resolutely resist, and so overcome, our spiritual enemies, then our hearts shall rejoice. But we ruin our own joy if our resistance be feeble and we yield to the temptations of Satan. Their heart shall rejoice, and then they shall be as a mighty man; for the joy of the Lord will be our strength. And with their graces their joys shall be propagated: Their children shall see it and be glad, and their hearts also shall rejoice in the Lord. It is good to acquaint children betimes with the delights of religion, and to make the services of it as pleasant as may be to them, that, learning betimes to rejoice in the Lord, they may with purpose of heart cleave to him. 2. By him they shall be carried on with vigour, and enlargement of heart, in his service (v. 12): I will strengthen them in the Lord, strengthen them for their walk and work, as well as for their warfare. It is the God of Israel that gives strength and power unto his people, that strengthens all their powers and faculties for spiritual performances, above what they are by nature and against what they are by the corruption of nature. Now observe, (1.) How they are thus enabled and invigorated for their duty: I the Lord will strengthen them in the Lord, in the Messiah, who is Jehovah our strength, as well as Jehovah our righteousness. Strength is treasured up for us in Christ, and from him it is communicated to us. It is through Christ strengthening us that we can do all things, and without him we can do nothing. His strength is commanded him for this purpose, Ps. lxviii. 28. (2.) What good use they shall make of this strength given unto them: They shall walk up and down in his name. If God strengthen us, we must bestir ourselves, must walk up and down in all the duties of the Christian life, must be active and busy in the work of God, must walk up and down as industrious men do, losing no time, and letting slip no opportunity. But still we must walk up and down in the name of Christ, must do all by warrant from him and in dependence on him, with an eye to his word as our rule and his glory as our end. To us to live must be Christ; and, whatever we do in word or deed, we must do all in the name of the Lord Jesus, that we receive not the strengthening grace of God in vain. See Ps. lxxx. 17, 18.
Adam Clarke: Commentary on the Bible - 1831
10:5: They shall be as mighty men - The Maccabees and their successors.
Riders on horses - The Macedonians, who opposed the Maccabees, and had much cavalry; whereas the Jews had none, and even few weapons of war; yet they overcame these horsemen.
Albert Barnes: Notes on the Bible - 1834
10:5: And they - (the house of Judah , of whom he had said, He hath made them as the goodly horse in the battle) shall be as mighty men, trampling on the mire of the streets Micah had said, "she shall be a trampling, as the mire of the streets" Mic 7:10, and David, "I did stamp them as the mire of the street" Sa2 22:43. Zechariah, by a yet bolder image, pictures those trampled upon, as what they had become, "the mire of the streets," as worthless, as foul; as he had said, "they shall trample on the sling-stones" Zac 9:15. And they shall fight, because the Lord is with them, not in their own strength, he still reminds them; they shall have power, because God empowers them; strength, because God strengthens them : in presence of which, the goodly war-horse of God, human strength, "the riders on horses, shall be ashamed."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: as: Zac 9:13, Zac 12:8; Sa1 16:18; Sa2 22:8; Psa 45:3; Luk 24:19; Act 7:22, Act 18:24; Co2 10:4
tread: Psa 18:42; Isa 10:6, Isa 25:10; Mic 7:10; Mat 4:3
because: Zac 14:3, Zac 14:13; Deu 20:1; Jos 10:14, Jos 10:42; Isa 8:9, Isa 41:12; Joe 3:12-17; Mat 28:20; Rom 8:31-37; Ti2 4:7, Ti2 4:17; Rev 19:13-15
and the riders on horses shall be confounded: or, they shall make the riders on horses ashamed, Zac 12:4; Psa 20:7, Psa 33:16; Eze 38:15; Hag 2:22; Rev 19:17
Carl Friedrich Keil and Franz Delitzsch
10:5
Thus equipped for battle, Judah will annihilate its foes. Zech 10:5. "And they will be like heroes, treading street-mire in the battle: and will fight, for Jehovah is with them, and the riders upon horses are put to shame. Zech 10:6. And I shall strengthen the house of Judah, and grant salvation to the house of Joseph, and shall make them dwell; for I have had compassion upon them: and they will be as if I had not rejected them: for I am Jehovah their God, and will hear them. Zech 10:7. And Ephraim will be like a hero, and their heart will rejoice as if with wine: and their children will see it, and rejoice; their heart shall rejoice in Jehovah." In Zech 10:5, bōsı̄m is a more precise definition of kegibbōrı̄m, and the house of Judah (Zech 10:3) is the subject of the sentence. They will be like heroes, namely, treading upon mire. Bōsı̄m is the kal participle used in an intransitive sense, since the form with o only occurs in verbs with an intransitive meaning, like bōsh, lōt, qōm; and būs in kal is construed in every other case with the accusative of the object: treading upon mire = treading or treading down mire. Consequently the object which they tread down or trample in pieces is expressed by בּטיט חוּצות; and thus the arbitrary completion of the sentence by "everything that opposes them" (C. B. Mich. and Koehler) is set aside as untenable. Now, as "treading upon mire" cannot possibly express merely the firm tread of a courageous man (Hitzig), we must take the dirt of the streets as a figurative expression for the enemy, and the phrase "treading upon street-mire" as a bold figure denoting the trampling down of the enemy in the mire of the streets (Mic 7:10; 2Kings 22:43), analogous to their "treading down sling-stones," Zech 9:15. For such heroic conflict will they be fitted by the help of Jehovah, that the enemy will be put to shame before them. The riders of the horses are mentioned for the purpose of individualizing the enemy, because the principal strength of the Asiatic rulers consisted in cavalry (see Dan 11:40). הובישׁ intransitive, as in Zech 9:5. This strength for a victorious conflict will not be confined to Judah, but Ephraim will also share it. The words, "and the house of Ephraim will I endow with salvation," have been taken by Koehler as signifying "that Jehovah will deliver the house of Ephraim by granting the victory to the house of Judah in conflict with its own foes and those of Ephraim also;" but there is no ground for this. We may see from Zech 10:7, according to which Ephraim will also fight as a hero, as Judah will according to Zech 10:5, that הושׁיע does not mean merely to help or deliver, but to grant salvation, as in Zech 9:16. The circumstance, however, "that in the course of the chapter, at any rate from Zech 10:7 onwards, it is only Ephraim whose deliverance and restoration are spoken of," proves nothing more than that Ephraim will receive the same salvation as Judah, but not that it will be delivered by the house of Judah. The abnormal form הושׁבותים is regarded by many, who follow Kimchi and Aben Ezra, as a forma composita from הושׁבתּים and השׁיבותי: "I make them dwell, and bring them back." But this is precluded by the fact that the bringing back would necessarily precede the making to dwell, to say nothing of the circumstance that there is no analogy whatever for such a composition (cf. Jer 32:37). The form is rather to be explained from a confusion of the verbs עו and פי, and is the hiphil of ישׁב for הושׁבתּים (lxx, Maurer, Hengstenberg; comp. Olshausen, Grammat. p. 559), and not a hiphil of שׁוּב, in which a transition has taken place into the hiphil form of the verbs פו (Ewald, 196, b, Not. 1; Targ., Vulg., Hitzig, and Koehler). For "bringing back" affirms too little here. הושׁבתּים, "I make them dwell," corresponds rather to "they shall be as if they had not been cast off," without needing any further definition, since not only do we meet with ישׁב without anything else, in the sense of peaceful, happy dwelling (e.g., Mic 5:3), but here also the manner of dwelling is indicated in the appended clause כּאשׁר לא־זנחתּים, "as before they were cast off" (cf. Ezek 36:11). אענם is also not to be taken as referring to the answering of the prayers, which Ephraim addressed to Jehovah out of its distress, out of its imprisonment (Koehler), but is to be taken in a much more general sense, as in Zech 13:9; Is 58:9, and Hos 2:23. Ephraim, like Judah, will also become a hero, and rejoice as if with wine, i.e., fight joyfully like a hero strengthened with wine (cf. Ps 78:65-66). This rejoicing in conflict the sons will see, and exult in consequence; so that it will be a lasting joy.
John Gill
10:5 And they shall be as mighty men,.... That is, the converted Jews shall be such; they shall be strong in faith, giving glory to the Messiah; they shall be strong in the grace that is in him; they shall be strong in the Lord, and in the power of his might; his strength shall be made perfect in their weakness:
which tread down their enemies in the mire of the streets in the battle; being victorious over sin, Satan, and the world, through Christ, in whom they will believe:
and they shall fight; against all their inward and outward enemies, the good fight of faith, with great valour and courage:
because the Lord is with them; who is the Lord of hosts or armies; his presence gives boldness and intrepidity; for, if he is for them, who can be against them? the battle is theirs, success is certain:
and the riders on horses shall be confounded; such that come up against them on them, and trust in them, shall be beaten by them, and so made ashamed; and the flesh, both of the horses and their riders, shall be the food of the fowls of the air, Rev_ 19:18 perhaps the Turkish cavalry is meant, who may attempt to hinder the settlement of the Jews in their own land; the armies of the Turks consisting greatly of horsemen, Rev_ 9:16.
Robert Jamieson, A. R. Fausset and David Brown
10:5 riders on horses--namely, the enemy's horsemen. Though the Jews were forbidden by the law to multiply horses in battle (Deut 17:16), they are made Jehovah's war horse (Zech 10:3; Ps 20:7), and so tread down on foot the foe with all his cavalry (Ezek 38:4; Dan 11:40). Cavalry was the chief strength of the Syro-Grecian army (I Maccabees 3:39).
10:610:6: Եւ զօրացուցից զտունն Յուդայ, եւ զտունն Յովսեփայ ապրեցուցից, եւ բնակեցուցից զնոսա զի սիրեցի զնոսա. եւ եղիցին որպէս թէ չիցեմ դարձեալ ՚ի նոցանէ. զի ե՛ս եմ Տէր Աստուած նոցա, եւ լուայց նոցա[10866]։ [10866] Ոմանք. Եւ բնակեցուցի զնոսա... որպէս թէ ոչ իցեմ դարձեալ ՚ի։
6 Ես պիտի զօրացնեմ Յուդայի տունը, պիտի փրկեմ նաեւ Յովսէփի տունը, պիտի բնակեցնեմ նրանց, որովհետեւ ես սիրեցի նրանց. նրանք պիտի դառնան այնպիսին, կարծես ես նրանցից երես չեմ դարձրել. եւ որովհետեւ ես եմ նրանց Տէր Աստուածը, ես էլ պիտի լսեմ նրանց:
6 Յուդային տունը պիտի զօրացնեմ. Յովսէփին տունը պիտի փրկեմ Եւ զանոնք նորէն պիտի բնակեցնեմ, Քանզի անոնց ողորմեցայ. Անոնք այնպէս պիտի ըլլան, Որպէս թէ զանոնք երեսէ ձգած չէի։Քանզի անոնց Տէր Աստուածը՝ ե՛ս եմ, Անոնց պիտի լսեմ։
Եւ զօրացուցից զտունն Յուդայ, եւ զտունն Յովսեփայ ապրեցուցից, եւ բնակեցուցից զնոսա, զի [116]սիրեցի զնոսա``. եւ եղիցին որպէս թէ չիցեմ դարձեալ ի նոցանէ. զի ես եմ Տէր Աստուած նոցա, եւ լուայց նոցա:

10:6: Եւ զօրացուցից զտունն Յուդայ, եւ զտունն Յովսեփայ ապրեցուցից, եւ բնակեցուցից զնոսա զի սիրեցի զնոսա. եւ եղիցին որպէս թէ չիցեմ դարձեալ ՚ի նոցանէ. զի ե՛ս եմ Տէր Աստուած նոցա, եւ լուայց նոցա[10866]։
[10866] Ոմանք. Եւ բնակեցուցի զնոսա... որպէս թէ ոչ իցեմ դարձեալ ՚ի։
6 Ես պիտի զօրացնեմ Յուդայի տունը, պիտի փրկեմ նաեւ Յովսէփի տունը, պիտի բնակեցնեմ նրանց, որովհետեւ ես սիրեցի նրանց. նրանք պիտի դառնան այնպիսին, կարծես ես նրանցից երես չեմ դարձրել. եւ որովհետեւ ես եմ նրանց Տէր Աստուածը, ես էլ պիտի լսեմ նրանց:
6 Յուդային տունը պիտի զօրացնեմ. Յովսէփին տունը պիտի փրկեմ Եւ զանոնք նորէն պիտի բնակեցնեմ, Քանզի անոնց ողորմեցայ. Անոնք այնպէս պիտի ըլլան, Որպէս թէ զանոնք երեսէ ձգած չէի։Քանզի անոնց Տէր Աստուածը՝ ե՛ս եմ, Անոնց պիտի լսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
10:610:6 И укреплю дом Иудин, и спасу дом Иосифов, и возвращу их, потому что Я умилосердился над ними, и они будут, как бы Я не оставлял их: ибо Я Господь Бог их, и услышу их.
10:6 καὶ και and; even κατισχύσω κατισχυω force down; prevail τὸν ο the οἶκον οικος home; household Ιουδα ιουδα Iouda; Iutha καὶ και and; even τὸν ο the οἶκον οικος home; household Ιωσηφ ιωσηφ Iōsēph; Iosif σώσω σωζω save καὶ και and; even κατοικιῶ κατοικιζω settle αὐτούς αυτος he; him ὅτι οτι since; that ἠγάπησα αγαπαω love αὐτούς αυτος he; him καὶ και and; even ἔσονται ειμι be ὃν ος who; what τρόπον τροπος manner; by means οὐκ ου not ἀπεστρεψάμην αποστρεφω turn away; alienate αὐτούς αυτος he; him διότι διοτι because; that ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God αὐτῶν αυτος he; him καὶ και and; even ἐπακούσομαι επακουω hear from αὐτοῖς αυτος he; him
10:6 וְ wᵊ וְ and גִבַּרְתִּ֣י׀ ḡibbartˈî גבר be superior אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֤ית bˈêṯ בַּיִת house יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph אֹושִׁ֔יעַ ʔôšˈîₐʕ ישׁע help וְ wᵊ וְ and הֹֽושְׁבֹותִים֙ hˈôšᵊvôṯîm ישׁב sit כִּ֣י kˈî כִּי that רִֽחַמְתִּ֔ים rˈiḥamtˈîm רחם have compassion וְ wᵊ וְ and הָי֖וּ hāyˌû היה be כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not זְנַחְתִּ֑ים zᵊnaḥtˈîm זנח reject כִּ֗י kˈî כִּי that אֲנִ֛י ʔᵃnˈî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיהֶ֖ם ʔᵉlōhêhˌem אֱלֹהִים god(s) וְ wᵊ וְ and אֶעֱנֵֽם׃ ʔeʕᵉnˈēm ענה answer
10:6. et confortabo domum Iuda et domum Ioseph salvabo et convertam eos quia miserebor eorum et erunt sicut fuerunt quando non proieceram eos ego enim Dominus Deus eorum et exaudiam eosAnd I will strengthen the house of Juda, and save the house of Joseph: and I will bring them back again, because I will have mercy on them: and they shall be as they were when I had not cast them off, for I am the Lord their God, and will hear them.
6. And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again, for I have mercy upon them; and they shall be as though I had not cast them off: for I am the LORD their God, and I will hear them.
And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I [am] the LORD their God, and will hear them:

10:6 И укреплю дом Иудин, и спасу дом Иосифов, и возвращу их, потому что Я умилосердился над ними, и они будут, как бы Я не оставлял их: ибо Я Господь Бог их, и услышу их.
10:6
καὶ και and; even
κατισχύσω κατισχυω force down; prevail
τὸν ο the
οἶκον οικος home; household
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
Ιωσηφ ιωσηφ Iōsēph; Iosif
σώσω σωζω save
καὶ και and; even
κατοικιῶ κατοικιζω settle
αὐτούς αυτος he; him
ὅτι οτι since; that
ἠγάπησα αγαπαω love
αὐτούς αυτος he; him
καὶ και and; even
ἔσονται ειμι be
ὃν ος who; what
τρόπον τροπος manner; by means
οὐκ ου not
ἀπεστρεψάμην αποστρεφω turn away; alienate
αὐτούς αυτος he; him
διότι διοτι because; that
ἐγὼ εγω I
κύριος κυριος lord; master
ὁ ο the
θεὸς θεος God
αὐτῶν αυτος he; him
καὶ και and; even
ἐπακούσομαι επακουω hear from
αὐτοῖς αυτος he; him
10:6
וְ wᵊ וְ and
גִבַּרְתִּ֣י׀ ḡibbartˈî גבר be superior
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֤ית bˈêṯ בַּיִת house
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
אֹושִׁ֔יעַ ʔôšˈîₐʕ ישׁע help
וְ wᵊ וְ and
הֹֽושְׁבֹותִים֙ hˈôšᵊvôṯîm ישׁב sit
כִּ֣י kˈî כִּי that
רִֽחַמְתִּ֔ים rˈiḥamtˈîm רחם have compassion
וְ wᵊ וְ and
הָי֖וּ hāyˌû היה be
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
זְנַחְתִּ֑ים zᵊnaḥtˈîm זנח reject
כִּ֗י kˈî כִּי that
אֲנִ֛י ʔᵃnˈî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיהֶ֖ם ʔᵉlōhêhˌem אֱלֹהִים god(s)
וְ wᵊ וְ and
אֶעֱנֵֽם׃ ʔeʕᵉnˈēm ענה answer
10:6. et confortabo domum Iuda et domum Ioseph salvabo et convertam eos quia miserebor eorum et erunt sicut fuerunt quando non proieceram eos ego enim Dominus Deus eorum et exaudiam eos
And I will strengthen the house of Juda, and save the house of Joseph: and I will bring them back again, because I will have mercy on them: and they shall be as they were when I had not cast them off, for I am the Lord their God, and will hear them.
6. And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again, for I have mercy upon them; and they shall be as though I had not cast them off: for I am the LORD their God, and I will hear them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:6: I will strengthen the house of Judah - I doubt whether the sixth, seventh, eighth, and ninth verses are not to be understood of the future ingathering of the Jews in the times of the Gospel. See Jer 3:14; Jer 23:6; Hos 1:2; Hos 6:11.
Albert Barnes: Notes on the Bible - 1834
10:6: I will bring them again to place them - Zechariah seems to have condensed into one word two of Jeremiah, "I will bring them again" unto this place, and "I will cause them to dwell" safely Jer 32:37. Kimchi. It is not a confusion of forms, but the blending of two words into one. So also Ibn Ezra): "The two ideas are here both implied, he will cause them to return to their land, and will cause them to dwell there in peace and security."
For I will have mercy upon them - Dionysius: "For the goodness and lovingkindness of God, not any merits of our's, is the first and principal cause of our whole salvation and grace. Therefore the Psalmist says, 'neither did their own arm save them; but Thy right hand and Thine arm, and the light of Thy countenance, because Thou hadst a favor unto them' Psa 44:3."
And they shall be, as though I had not cast them off - (Etymologically, "loathed," "cast off as a thing abhorrent" .) God is ever "the God of the present." He does not half-forgive. "Their sins and their iniquities I will remember no more" Heb 8:12. God casts off the sinner, as being what he is, a thing abhorrent, as penitence confesses of itself that it is "a dead dog, a loathsome worm, a putrid corpse." God will not clothe with a righteousness, which He does not impart. He restores to the penitent all his lost graces, as though he had never forfeited them, and cumulates them with the fresh grace whereby He converts him (see vol. i. on Joe 2:25, pp. 192, 193). It is an entire re-creation. "They shall be, as though I had not cast them off." "I will settle you as in your old estates, and will do good, more than at your beginnings, and ye shall know that I am the Lord" Eze 36:11.
For I am the Lord their God, and will hear them - As He says by Malchi, "I am the Lord; I change not" Mal 3:6. His unchangeableness belongs to His Being; "I Am; therefore ye sons of Jacob are not consumed;" and by Hosea, "The Lord of hosts, The Lord is His memorial, therefore turn thou to thy God" (Hos 12:5-6, (6, 7 Heb.) See vol. i. pp. 119, 120). Because God was "their God," and as surely as He was "their God," He would hear them. His Being was the pledge of His hearing. "I, the Lord, will hear them; I, the God of Israel, will not forsake them" Isa 41:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: I will strengthen: Zac 10:12; Psa 89:21; Isa 41:10; Eze 37:16; Oba 1:18; Mic 4:6, Mic 4:13, Mic 5:8, Mic 7:16; Zep 3:19, Zep 3:20
I will save: Zac 8:7; Jer 3:18, Jer 23:6, Jer 31:1, Jer 31:31; Eze 39:25; Hos 1:11; Rom 11:25, Rom 11:26
for I have: Isa 14:1; Jer 31:20; Hos 1:7, Hos 2:23; Mic 7:18-20
as: Zac 8:11; Isa 49:17-21; Jer 30:18; Eze 36:11
for I am: Zac 13:9; Isa 41:17-20; Jer 33:2, Jer 33:3; Eze 36:37
Geneva 1599
10:6 And I will strengthen the house of Judah, and I will save the (h) house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I [am] the LORD their God, and will hear them.
(h) That is, the ten tribes, which would be united under Christ to the rest of the Church.
John Gill
10:6 And I wilt strengthen the house of Judah,.... Both with internal and external strength, so that they shall be able to stand their ground against enemies of every sort:
and I will save the house of Joseph: the ten tribes, such of them that shall be found, for all Israel shall be saved, Rom 11:26 not only temporally, but spiritually, with an everlasting salvation:
and I will bring them again to place them; there is but one word in the original text; it is composed of two words, as Kimchi observes, of "to return", and "to sit" or "dwell" (o), quietly, constantly, and at ease; and our version takes in both senses: the meaning is, that these people should be returned from the state and condition and from each of the places they are in, and be settled either in their own land, or in Gospel churches, under a Gospel ministry, enjoying Gospel ordinances, or in both:
for I have mercy upon them; which is the spring and source of all the above benefits promised, or that are after mentioned; even of the covenant and its blessings; the mission of Christ, and salvation by him; regeneration, pardon, and eternal life; hence they that had a "loammi" upon them, and were not the people of God, now will be his people; and those who had not obtained mercy shall obtain it, even those that were concluded in unbelief:
and they shall be as though I had not cast them off; or rejected them from being his people; which was done when the natural branches, the Jews, were broken off, and the Gentiles of the wild olive tree were grafted in; when their civil and church state were dissolved, and their city and temple destroyed:
for I am the Lord their God; covenant interest always remains, and is the source of all the blessings of grace, and will be of the conversion of the Jews, Rom 11:26,
and will hear them; when, the Spirit of grace and supplication being poured upon them, they shall cry unto the Lord, and look to him for salvation. The Targum is,
"and I will receive their prayer.''
(o) "et reverti et habitare faciam", Burkius.
John Wesley
10:6 Of Joseph - The remnant of the kingdom of Israel, the residue of the ten tribes. To place them - To settle them in their own land, and in their own cities.
Robert Jamieson, A. R. Fausset and David Brown
10:6 Judah . . . Joseph--that is, the ten tribes. The distinct mention of both Judah and Israel shows that there is yet a more complete restoration than that from Babylon, when Judah alone and a few Israelites from the other tribes returned. The Maccabean deliverance is here connected with it, just as the painter groups on the same canvas objects in the foreground and hills far distant; or as the comparatively near planet and the remote fixed star are seen together in the same firmament. Prophecy ever hastens to the glorious final consummation under Messiah.
bring them again to place them--namely, securely in their own land. The Hebrew verb is compounded of two, "I will bring again," and "I will place them" (Jer 32:37) MAURER, from a different form, translates, "I will make them to dwell."
10:710:7: Եւ եղիցին իբրեւ զպատերազմօղսն Եփրեմի, եւ խնդասցէ սիրտ նոցա իբրեւ ՚ի գինւոյ. եւ որդիք նոցա տեսցեն եւ ուրա՛խ լիցին, եւ ցնծասցեն սիրտք նոցա ՚ի Տէր[10867]։ [10867] Ոմանք. Եւ ցնծասցեն որդիք նոցա ՚ի Տէր։
7 Եփրեմի տանը պիտի լինեն լաւ պատերազմողներ, նրանց սրտերը պիտի խնդան, ինչպէս գինուց, նրանց որդիները պիտի տեսնեն եւ ուրախ լինեն, նրանց սրտերը պիտի ցնծան Տիրոջ համար:
7 Եփրեմ զօրաւոր մարդու պէս պիտի ըլլայ։Անոնց սիրտը ուրախ պիտի ըլլայ, գինովցածի պէս։Անոնց տղաքներն ալ պիտի տեսնեն ու պիտի ուրախանան։Անոնց սիրտը Տէրոջմով պիտի ցնծայ։
Եւ [117]եղիցին իբրեւ զպատերազմօղսն Եփրեմի``, եւ խնդասցէ սիրտ նոցա իբրեւ ի գինւոյ. եւ որդիք նոցա տեսցեն եւ ուրախ լիցին, եւ ցնծասցեն սիրտք նոցա ի Տէր:

10:7: Եւ եղիցին իբրեւ զպատերազմօղսն Եփրեմի, եւ խնդասցէ սիրտ նոցա իբրեւ ՚ի գինւոյ. եւ որդիք նոցա տեսցեն եւ ուրա՛խ լիցին, եւ ցնծասցեն սիրտք նոցա ՚ի Տէր[10867]։
[10867] Ոմանք. Եւ ցնծասցեն որդիք նոցա ՚ի Տէր։
7 Եփրեմի տանը պիտի լինեն լաւ պատերազմողներ, նրանց սրտերը պիտի խնդան, ինչպէս գինուց, նրանց որդիները պիտի տեսնեն եւ ուրախ լինեն, նրանց սրտերը պիտի ցնծան Տիրոջ համար:
7 Եփրեմ զօրաւոր մարդու պէս պիտի ըլլայ։Անոնց սիրտը ուրախ պիտի ըլլայ, գինովցածի պէս։Անոնց տղաքներն ալ պիտի տեսնեն ու պիտի ուրախանան։Անոնց սիրտը Տէրոջմով պիտի ցնծայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:710:7 Как герой будет Ефрем; возвеселится сердце их, как от вина; и увидят это сыны их и возрадуются; в восторге будет сердце их о Господе.
10:7 καὶ και and; even ἔσονται ειμι be ὡς ως.1 as; how μαχηταὶ μαχητης the Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even χαρήσεται χαιρω rejoice; hail ἡ ο the καρδία καρδια heart αὐτῶν αυτος he; him ὡς ως.1 as; how ἐν εν in οἴνῳ οινος wine καὶ και and; even τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him ὄψονται οραω view; see καὶ και and; even εὐφρανθήσονται ευφραινω celebrate; cheer καὶ και and; even χαρεῖται χαιρω rejoice; hail ἡ ο the καρδία καρδια heart αὐτῶν αυτος he; him ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master
10:7 וְ wᵊ וְ and הָי֤וּ hāyˈû היה be כְ ḵᵊ כְּ as גִבֹּור֙ ḡibbôr גִּבֹּור vigorous אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and שָׂמַ֥ח śāmˌaḥ שׂמח rejoice לִבָּ֖ם libbˌām לֵב heart כְּמֹו־ kᵊmô- כְּמֹו like יָ֑יִן yˈāyin יַיִן wine וּ û וְ and בְנֵיהֶם֙ vᵊnêhˌem בֵּן son יִרְא֣וּ yirʔˈû ראה see וְ wᵊ וְ and שָׂמֵ֔חוּ śāmˈēḥû שׂמח rejoice יָגֵ֥ל yāḡˌēl גיל rejoice לִבָּ֖ם libbˌām לֵב heart בַּ ba בְּ in יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
10:7. et erunt quasi fortes Ephraim et laetabitur cor eorum quasi a vino et filii eorum videbunt et laetabuntur et exultabit cor eorum in DominoAnd they shall be as the valiant men of Ephraim, and their heart shall rejoice as through wine: and their children shall see, and shall rejoice, and their heart shall be joyful in the Lord.
7. And Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and rejoice; their heart shall be glad in the LORD.
And [they of] Ephraim shall be like a mighty [man], and their heart shall rejoice as through wine: yea, their children shall see [it], and be glad; their heart shall rejoice in the LORD:

10:7 Как герой будет Ефрем; возвеселится сердце их, как от вина; и увидят это сыны их и возрадуются; в восторге будет сердце их о Господе.
10:7
καὶ και and; even
ἔσονται ειμι be
ὡς ως.1 as; how
μαχηταὶ μαχητης the
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
χαρήσεται χαιρω rejoice; hail
ἡ ο the
καρδία καρδια heart
αὐτῶν αυτος he; him
ὡς ως.1 as; how
ἐν εν in
οἴνῳ οινος wine
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
αὐτῶν αυτος he; him
ὄψονται οραω view; see
καὶ και and; even
εὐφρανθήσονται ευφραινω celebrate; cheer
καὶ και and; even
χαρεῖται χαιρω rejoice; hail
ἡ ο the
καρδία καρδια heart
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τῷ ο the
κυρίῳ κυριος lord; master
10:7
וְ wᵊ וְ and
הָי֤וּ hāyˈû היה be
כְ ḵᵊ כְּ as
גִבֹּור֙ ḡibbôr גִּבֹּור vigorous
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
שָׂמַ֥ח śāmˌaḥ שׂמח rejoice
לִבָּ֖ם libbˌām לֵב heart
כְּמֹו־ kᵊmô- כְּמֹו like
יָ֑יִן yˈāyin יַיִן wine
וּ û וְ and
בְנֵיהֶם֙ vᵊnêhˌem בֵּן son
יִרְא֣וּ yirʔˈû ראה see
וְ wᵊ וְ and
שָׂמֵ֔חוּ śāmˈēḥû שׂמח rejoice
יָגֵ֥ל yāḡˌēl גיל rejoice
לִבָּ֖ם libbˌām לֵב heart
בַּ ba בְּ in
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
10:7. et erunt quasi fortes Ephraim et laetabitur cor eorum quasi a vino et filii eorum videbunt et laetabuntur et exultabit cor eorum in Domino
And they shall be as the valiant men of Ephraim, and their heart shall rejoice as through wine: and their children shall see, and shall rejoice, and their heart shall be joyful in the Lord.
7. And Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and rejoice; their heart shall be glad in the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:7: Ephraim shall be like a mighty man - This tribe was always distinguished for its valor.
Albert Barnes: Notes on the Bible - 1834
10:7: And Ephraim, they shall be like a mighty man - Prophecy, through the rest of the chapter, turns to Ephraim, which had not yet been restored. With regard to them, human victory retires out of sight, though doubtless, when their wide prison was broken at the destruction of the Persian empire, many were free to return to their native country, as others spread over the West in Asia Minor, Greece, Rome, and so some may have taken part in the victories of the Maccabees. Yet not victory, but strength, gladness beyond natural g adness, as through wine, whereby the mind is exhilarated above itself; and that, lasting, transmitted to their children, large increase, holy life in God, are the outlines of the promise.
Their heart shall rejoice in the Lord - Psa 44:3 : "As the principal object, the first, highest, most worthy Giver of all good, to whom is to be referred all gladness, which is conceived from created goods, that 'whose glorieth may glory in the Lord' Co2 10:17, in whom alone the rational creature ought to take delight."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: and their: Zac 9:15, Zac 9:17; Gen 43:34; Psa 104:15; Pro 31:6, Pro 31:7; Act 2:13-18; Eph 5:18, Eph 5:19
yea: Gen 18:19; Psa 90:16, Psa 102:28; Isa 38:19; Jer 32:39; Act 2:39, Act 13:33
their heart: Sa1 2:1; Psa 13:5, Psa 28:7; Isa 66:14; Hab 3:18; Zep 3:14; Luk 1:47; Joh 16:22; Act 2:26; Phi 4:4; Pe1 1:8
John Gill
10:7 And they of Ephraim shall be like a mighty man,.... What remain, and shall be found of the ten tribes, shall be as is said of Judah, or the Jews of the two tribes, Zech 10:5,
and their heart shall rejoice as through wine: they shall be filled with inward and spiritual joy, through the love of God shed abroad in their heart; and through the Gospel of Christ having a place there; and through the blessings of divine grace, those streams of love, and which flow in the Gospel, and make glad the hearts of God's people; all which are comparable to wine:
yea, their children shall see it, and be glad; they shall see the strength, victory, and salvation of their fathers, and the joy they shall be possessed of, and join with them in it, having a share in the same blessings they are partakers of:
their heart shall rejoice in the Lord; in the person and offices of Christ, who will now be known by the spiritual seed and offspring of the church, and in the great salvation wrought out by him, and in all the blessings of grace that accompany it. The Targum is,
"their heart shall rejoice in the word of the Lord;''
the essential Word, the Son of God.
John Wesley
10:7 Their children shall see - These blessings shall continue through your generations, to children that shall be born.
Robert Jamieson, A. R. Fausset and David Brown
10:7 like a mighty man--in the battle with the foe (Zech 10:3, Zech 10:5).
rejoice--at their victory over the foe.
children shall see it--who are not yet of age to serve. To teach patient waiting for God's promises. If ye do not at present see the fulfilment, your children shall, and their joy shall be complete.
rejoice in the Lord--the Giver of such a glorious victory.
10:810:8: Ա՛զդ արարից նոցա՝ եւ ընկալա՛յց զնոսա, զի ապրեցուցից զնոսա՝ եւ բազմասցին որպէս էին բազումք։
8 Ես լուր պիտի տամ նրանց, պիտի ընդունեմ նրանց, որովհետեւ պիտի փրկեմ նրանց, եւ նրանք պիտի բազմանան ինչպէս առաջ, երբ մեծաթիւ էին:
8 Անոնց պիտի սուլեմ ու զանոնք պիտի հաւաքեմ, Վասն զի զանոնք փրկեցի։Անոնք պիտի շատնան՝ ինչպէս որ առաջ էին։
Ազդ արարից նոցա եւ ընկալայց զնոսա, զի ապրեցուցի զնոսա, եւ բազմասցին որպէս էին բազումք:

10:8: Ա՛զդ արարից նոցա՝ եւ ընկալա՛յց զնոսա, զի ապրեցուցից զնոսա՝ եւ բազմասցին որպէս էին բազումք։
8 Ես լուր պիտի տամ նրանց, պիտի ընդունեմ նրանց, որովհետեւ պիտի փրկեմ նրանց, եւ նրանք պիտի բազմանան ինչպէս առաջ, երբ մեծաթիւ էին:
8 Անոնց պիտի սուլեմ ու զանոնք պիտի հաւաքեմ, Վասն զի զանոնք փրկեցի։Անոնք պիտի շատնան՝ ինչպէս որ առաջ էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:810:8 Я дам им знак и соберу их, потому что Я искупил их; они будут так же многочисленны, как прежде;
10:8 σημανῶ σημαινω signify αὐτοῖς αυτος he; him καὶ και and; even εἰσδέξομαι εισδεχομαι receive αὐτούς αυτος he; him διότι διοτι because; that λυτρώσομαι λυτροω ransom αὐτούς αυτος he; him καὶ και and; even πληθυνθήσονται πληθυνω multiply καθότι καθοτι in that ἦσαν ειμι be πολλοί πολυς much; many
10:8 אֶשְׁרְקָ֥ה ʔešrᵊqˌā שׁרק whistle לָהֶ֛ם lāhˈem לְ to וַ wa וְ and אֲקַבְּצֵ֖ם ʔᵃqabbᵊṣˌēm קבץ collect כִּ֣י kˈî כִּי that פְדִיתִ֑ים fᵊḏîṯˈîm פדה buy off וְ wᵊ וְ and רָב֖וּ rāvˌû רבה be many כְּמֹ֥ו kᵊmˌô כְּמֹו like רָבֽוּ׃ rāvˈû רבה be many
10:8. sibilabo eis et congregabo illos quia redemi eos et multiplicabo eos sicut ante fuerant multiplicatiI will whistle for them, and I will gather them together, because I have redeemed them: and I will multiply them as they were multiplied before.
8. I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased.
I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased:

10:8 Я дам им знак и соберу их, потому что Я искупил их; они будут так же многочисленны, как прежде;
10:8
σημανῶ σημαινω signify
αὐτοῖς αυτος he; him
καὶ και and; even
εἰσδέξομαι εισδεχομαι receive
αὐτούς αυτος he; him
διότι διοτι because; that
λυτρώσομαι λυτροω ransom
αὐτούς αυτος he; him
καὶ και and; even
πληθυνθήσονται πληθυνω multiply
καθότι καθοτι in that
ἦσαν ειμι be
πολλοί πολυς much; many
10:8
אֶשְׁרְקָ֥ה ʔešrᵊqˌā שׁרק whistle
לָהֶ֛ם lāhˈem לְ to
וַ wa וְ and
אֲקַבְּצֵ֖ם ʔᵃqabbᵊṣˌēm קבץ collect
כִּ֣י kˈî כִּי that
פְדִיתִ֑ים fᵊḏîṯˈîm פדה buy off
וְ wᵊ וְ and
רָב֖וּ rāvˌû רבה be many
כְּמֹ֥ו kᵊmˌô כְּמֹו like
רָבֽוּ׃ rāvˈû רבה be many
10:8. sibilabo eis et congregabo illos quia redemi eos et multiplicabo eos sicut ante fuerant multiplicati
I will whistle for them, and I will gather them together, because I have redeemed them: and I will multiply them as they were multiplied before.
8. I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Этой победоносной борьбе с язычеством и исполнению других обетований должно предшествовать собрание Израиля из всех стран. Господь дает знак, по которому собираются воедино все, кого Он решил избавить от бедствий рассеяния. Евреи не перестанут умножаться, как умножались некогда в Египте среди тяжких работ и долговременного угнетения. Те, которым от многолюдства не достанет места в родной стране, будут снова расселяться между народами, но не забудут об истинном Боге и возвестят имя его язычникам. По мнению Кейля, здесь нет речи о вторичном рассеянии Ефрема, как средстве наказания (S. 611). Ружемонт, наоборот, толкует первое слово ст. 9: именно в смысле рассеяния за грехи: "Он рассеет их, потому что они будут грешить против Него, но они сделаются семенем, которое принесет на всей земле благие плоды" (с. 224). Это разногласие не касается сущности этого предречения, которое заключается в том, что через расселение евреев по всем странам распространится всюду истинное богопознание. Полагая и в чужих землях основание семействам и родам своим, т. е. живя там долгое время, они не порвут окончательно связи с землею своею и будут возвращаться в нее, насколько будет возможно.
Adam Clarke: Commentary on the Bible - 1831
10:8: I will hiss for them - אשרקה eshrekah, "I will shriek for them;" call them with such a shrill strong voice, that they shall hear me, and find that it is the voice of their redemption.
Albert Barnes: Notes on the Bible - 1834
10:8: I will hiss for them - Formerly God had so spoken of His summoning the enemies of His people to chastise them. "It shall be in that day, that the Lord shall hiss for the fly, that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria, and they shall come, and shall rest all of them in. the desolate valleys, and in the holes of the rocks, and upon all thorns and upon all bushes" Isa 7:18-19. "He will hiss unto them from the ends of the earth, and behold they shall come with speed swiftly; none shall be weary or stumble among them" . He would gather them, like the countless numbers of the insect creation, which, if united, would irresistibly desolate life. He would summon them, as the bee-owner, by his shrill call, summons and unites his own swarm. Now, contrariwise God would summon with the same His own people. The fulfillment of the chastisement was the earnest of the ease of the fulfillment of the mercy.
For I have redeemed them - Then they are His, being redeemed at so dear a price. Dionysius: "For Christ, as far as in Him lay, redeemed all." God had done this in purpose, as John speaks of "the Lamb slain from the foundation of the world" Rev 13:8.
And they shall increase as they increased - Kimchi: "As they increased in Egypt, so shall they increase at that time." The marvels of God's favor in Egypt shall be repeated. The increase there had been promised beforehand. "Fear not to go down into Egypt; for I will there make of thee a great nation" Gen 46:3. The fulfillment is recorded, "the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them" Exo 1:7. God appointed that this should be part of their confession at their yearly prosperity, the offering of the basket of first-fruits; "A Syrian ready to perish was my father, and he went into Egypt and sojourned there with a few, and became there a nation, great, mighty, and populous" Deu 26:5. The Psalmist dwelt upon it. "He increased His people greatly, and made them stronger than their enemies" Psa 105:24. It became then one of the resemblances between the first deliverance and the last. Dionysius: "For the Apostles and others converted from Judaism, had more spiritual children, all those whom they begat in Christ, than the synagogue ever had after the flesh."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: hiss: Isa 5:26, Isa 7:18, Isa 11:11, Isa 11:12, Isa 27:12, Isa 27:13, Isa 55:1-3; Mat 11:28; Rev 22:17
for: Zac 9:11; Isa 44:22, Isa 51:11, Isa 52:1-3; Jer 31:10, Jer 31:11; Ti1 2:4-6
and they: Exo 1:7; Kg1 4:20; Isa 49:19-22; Jer 30:19, Jer 30:20, Jer 33:22; Eze 36:10, Eze 36:11, Eze 36:37, Eze 36:38; Hos 1:10
Carl Friedrich Keil and Franz Delitzsch
10:8
In order to remove all doubt as to the realization of this promise, the deliverance of Ephraim is described still more minutely in Zech 10:8-12. Zech 10:8. "I will hiss to them, and gather them; for I have redeemed them: and they will multiply as they have multiplied. Zech 10:9. And I will sow them among the nations: and in the far-off lands will they remember me; and will live with their sons, and return. Zech 10:10. And I will bring them back out of the land of Egypt, and gather them out of Asshur, and bring them into the land of Gilead and of Lebanon; and room will not be found for them." That these verses do not treat of a fresh (second) dispersion of Ephraim, or represent the carrying away as still in the future (Hitzig), is evident from the words themselves, when correctly interpreted. Not only are the enticing and gathering together (Zech 10:8) mentioned before the sowing or dispersing (Zech 10:9), but they are both expressed by similar verbal forms (אשׁרקה and אזרעם); and the misinterpretation is thereby precluded, that events occurring at different times are referred to. We must also observe the voluntative form אשׁרקה, "I will (not I shall) hiss to them, i.e., entice them" (shâraq being used for alluring, as in Is 5:26 and Is 7:18), as well as the absence of a copula. They both show that the intention here is simply to explain with greater clearness what is announced in Zech 10:6, Zech 10:7. The perfect פּדיתים is prophetic, like רחמתּים in Zech 10:6. The further promise, "they will multiply," etc., cannot be taken as referring either merely to the multiplication of Israel in exile (Hengst., Koehler, etc.), or merely to the future multiplication after the gathering together. According to the position in which the words stand between אקבּצם and אזרעם, they must embrace both the multiplication during the dispersion, and the multiplication after the gathering together. The perfect כּמו רבוּ points to the increase which Israel experienced in the olden time under the oppression of Egypt (Ex 1:7, Ex 1:12). This increase, which is also promised in Ezek 36:10-11, is effected by God's sowing them broadcast among the nations. זרע does not mean to scatter, but to sow, to sow broadcast (see at Hos 2:23). Consequently the reference cannot be to a dispersion of Israel inflicted as a punishment. The sowing denotes the multiplication (cf. Jer 31:27), and is not to be interpreted, as Neumann and Kliefoth suppose, as signifying that the Ephraimites are to be scattered as seed-corn among the heathen, to spread the knowledge of Jehovah among the nations. This thought is quite foreign to the context; and even in the words, "in far-off lands will they remember me," it is neither expressed nor implied. These words are to be connected with what follows: Because they remember the Lord in far-off lands, they will live, and return with their children. In Zech 10:10 the gathering together and leading back of Israel are more minutely described, and indeed as taking place out of the land of Asshur and out of Egypt. The fact that these two lands are mentioned, upon which modern critics have principally founded their arguments in favour of the origin of this prophecy before the captivity, cannot be explained "from the circumstance that in the time of Tiglath-pileser and Shalmaneser many Ephraimites had fled to Egypt" (Koehler and others); for history knows nothing of this, and the supposition is merely a loophole for escaping from a difficulty. Such passages as Hos 8:13; Hos 9:3, Hos 9:6; Hos 11:11; Mic 7:12; Is 11:11; Is 27:13, furnish no historical evidence of such thing. Even if certain Ephraimites had fled to Egypt, these could not be explained as relating to a return or gathering together of the Ephraimites of Israelites out of Egypt and Assyria, because the announcement presupposes that the Ephraimites had been transported to Egypt in quite as large numbers as to Assyria, - a fact which cannot be established either in relation to the times before or to those after the captivity. Egypt, as we have already shown at Hos 9:3 (cf. Zech 8:13), is rather introduced in all the passages mentioned simply as a type of the land of bondage, on account of its having been the land in which Israel lived in the olden time, under the oppression of the heathen world. And Asshur is introduced in the same way, as the land into which the ten tribes had been afterwards exiled. This typical significance is placed beyond all doubt by Zech 10:1, since the redemption of Israel out of the countries named is there exhibited under the type of the liberation of Israel out of the bondage of Egypt under the guidance of Moses. (Compare also Delitzsch on Is 11:11.) The Ephraimites are to return into the land of Gilead and Lebanon; the former representing the territory of the ten tribes in the olden time to the east of the Jordan, the latter that to the west (cf. Mic 7:14). לא ימּצא, there is not found for them, sc. the necessary room: equivalent to, it will not be sufficient for them (as in Josh 17:16).
Geneva 1599
10:8 I will (i) hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased.
(i) By which he declares the power of God, who needs no great preparation when he will deliver his own: for with a gesture or hiss he can call them suddenly from all places.
John Gill
10:8 I will hiss for them,.... Or "whistle for them" (p); the word signifies, as Kimchi and Ben Melech observe, the motion of the lips with the voice, and is a sign of calling; and so the Targum renders it, I will cry or call for them; and it denotes the call of them by the Gospel, which is the voice of Christ, which is soft, sweet, and melodious; is a sound of love, grace, and mercy; of peace, pardon, life, and salvation: the allusion seems to be to the shepherd gathering his sheep together with his pipe or whistle, and which was a reed; and so may denote the weakness of the instrument, the ministry of the word in itself, which is made the power of God unto salvation:
and gather them; from the places where they are scattered, into their land; or, by effectual calling, out from the state and condition in which they are, and from among the men of the world, to the Lord himself, as their Redeemer and Saviour; and to him for pardon and righteousness; and into his churches, and communion with him there: Kimchi observes, that some interpret this verse of future time; and Jarchi says it relates to it; and in the Talmud (q) it is applied to the times of the Messiah; where they speak of a bird called "racham", which we translate the gier eagle, Deut 14:17 and they say it is so called, because, when that comes, mercies come into the world, which this word signifies. R. Bibi bar Abi says, when it sits, it makes a whistling or hissing, from whence it is called "sarakrak", a word derived from what is here used; and when it sits on the ground, and hisses or whistles, the Messiah will come, as it is said, "I will hiss for them", &c.; the gloss is, when it stands not, but sits and chirps, it is a sign of good news. The design, seems to be to show, that the Messiah's coming is owing mercy, and would be good news, which the Gospel publishes.
For I have redeemed them; from sin, Satan, the law, death, and hell, and every enemy, by his precious blood, and the sacrifice of himself when here on earth; and this is the foundation of the effectual calling of any and every sinner; and will be the reason of the conversion and ingathering of the Jews in the latter day; they being a people redeemed and purchased by the blood of Christ, Is 43:1,
and they shall increase as they have increased; either when in Egypt, or in the days of Solomon; their number shall be as the sand of the sea, Hos 1:10 a nation shall be born at once; they shall be multiplied, and not be few, and glorified, and not be small; yea, the place shall be too strait for them to dwell in, Jer 31:18.
(p) "sibilabo", i. e. "fistula pastorali", Grotius, Burkius. (q) T. Bab. Cholin, fol. 63. 1.
John Wesley
10:8 I will hiss - Though they are now scattered far off, I will call them as a shepherd, and they shall run with speed back to the flock. As they have increased - As they did of old time.
Robert Jamieson, A. R. Fausset and David Brown
10:8 hiss for them--Keepers of bees by a whistle call them together. So Jehovah by the mere word of His call shall gather back to Palestine His scattered people (Zech 10:10; Is 5:26; Ezek 36:11). The multitudes mentioned by JOSEPHUS [Wars of the Jews, 3:2], as peopling Galilee two hundred years after this time, were a pledge of the future more perfect fulfilment of the prophecy.
for I have redeemed them--namely, in My covenant purpose "redeemed" both temporally and spiritually.
as they have increased--in former times.
10:910:9: Եւ սերմանեցից զնոսա ընդ ազգս. եւ որ հեռաւորքն իցեն՝ յիշեսցեն զիս։ Սնուսցեն զորդիս իւրեանց եւ դարձցին։
9 Ես սերմերի պէս նրանց պիտի ցրեմ ազգերի մէջ, եւ նրանք հեռաւոր վայրերում էլ պիտի յիշեն ինձ: Պիտի ապրեն իրենց որդիների հետ եւ նրանց հետ էլ պիտի վերադառնան:
9 Թէեւ զանոնք ժողովուրդներու մէջ ցրուեմ, Սակայն հեռաւոր տեղեր զիս պիտի յիշեն, Իրենց որդիներուն հետ պիտի ապրին ու ետ պիտի դառնան։
Եւ սերմանեցից զնոսա ընդ ազգս, եւ որ հեռաւորքն իցեն` յիշեսցեն զիս, [118]սնուսցեն զորդիս`` իւրեանց եւ դարձցին:

10:9: Եւ սերմանեցից զնոսա ընդ ազգս. եւ որ հեռաւորքն իցեն՝ յիշեսցեն զիս։ Սնուսցեն զորդիս իւրեանց եւ դարձցին։
9 Ես սերմերի պէս նրանց պիտի ցրեմ ազգերի մէջ, եւ նրանք հեռաւոր վայրերում էլ պիտի յիշեն ինձ: Պիտի ապրեն իրենց որդիների հետ եւ նրանց հետ էլ պիտի վերադառնան:
9 Թէեւ զանոնք ժողովուրդներու մէջ ցրուեմ, Սակայն հեռաւոր տեղեր զիս պիտի յիշեն, Իրենց որդիներուն հետ պիտի ապրին ու ետ պիտի դառնան։
zohrab-1805▾ eastern-1994▾ western am▾
10:910:9 и расселю их между народами, и в отдаленных странах они будут воспоминать обо Мне и будут жить с детьми своими, и возвратятся;
10:9 καὶ και and; even σπερῶ σπειρω sow αὐτοὺς αυτος he; him ἐν εν in λαοῖς λαος populace; population καὶ και and; even οἱ ο the μακρὰν μακραν far away μνησθήσονταί μιμνησκω remind; remember μου μου of me; mine ἐκθρέψουσιν εκτρεφω cherish; nourish τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him καὶ και and; even ἐπιστρέψουσιν επιστρεφω turn around; return
10:9 וְ wᵊ וְ and אֶזְרָעֵם֙ ʔezrāʕˌēm זרע sow בָּֽ bˈā בְּ in † הַ the עַמִּ֔ים ʕammˈîm עַם people וּ û וְ and בַ va בְּ in † הַ the מֶּרְחַקִּ֖ים mmerḥaqqˌîm מֶרְחָק distance יִזְכְּר֑וּנִי yizkᵊrˈûnî זכר remember וְ wᵊ וְ and חָי֥וּ ḥāyˌû חיה be alive אֶת־ ʔeṯ- אֵת together with בְּנֵיהֶ֖ם bᵊnêhˌem בֵּן son וָ wā וְ and שָֽׁבוּ׃ šˈāvû שׁוב return
10:9. et seminabo eos in populis et de longe recordabuntur mei et vivent cum filiis suis et revertenturAnd I will sow them among peoples: and from afar they shall remember me: and they shall live with their children, and shall return.
9. And I will sow them among the peoples; and they shall remember me in far countries: and they shall live with their children, and shall return.
And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again:

10:9 и расселю их между народами, и в отдаленных странах они будут воспоминать обо Мне и будут жить с детьми своими, и возвратятся;
10:9
καὶ και and; even
σπερῶ σπειρω sow
αὐτοὺς αυτος he; him
ἐν εν in
λαοῖς λαος populace; population
καὶ και and; even
οἱ ο the
μακρὰν μακραν far away
μνησθήσονταί μιμνησκω remind; remember
μου μου of me; mine
ἐκθρέψουσιν εκτρεφω cherish; nourish
τὰ ο the
τέκνα τεκνον child
αὐτῶν αυτος he; him
καὶ και and; even
ἐπιστρέψουσιν επιστρεφω turn around; return
10:9
וְ wᵊ וְ and
אֶזְרָעֵם֙ ʔezrāʕˌēm זרע sow
בָּֽ bˈā בְּ in
† הַ the
עַמִּ֔ים ʕammˈîm עַם people
וּ û וְ and
בַ va בְּ in
† הַ the
מֶּרְחַקִּ֖ים mmerḥaqqˌîm מֶרְחָק distance
יִזְכְּר֑וּנִי yizkᵊrˈûnî זכר remember
וְ wᵊ וְ and
חָי֥וּ ḥāyˌû חיה be alive
אֶת־ ʔeṯ- אֵת together with
בְּנֵיהֶ֖ם bᵊnêhˌem בֵּן son
וָ wā וְ and
שָֽׁבוּ׃ šˈāvû שׁוב return
10:9. et seminabo eos in populis et de longe recordabuntur mei et vivent cum filiis suis et revertentur
And I will sow them among peoples: and from afar they shall remember me: and they shall live with their children, and shall return.
9. And I will sow them among the peoples; and they shall remember me in far countries: and they shall live with their children, and shall return.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:9: I will sow them among the people - Wherever they have been dispersed, my voice in the preaching of the Gospel shall reach them. And they shall remember me, and they and their children shall turn again to the Lord, through Messiah their King.
Albert Barnes: Notes on the Bible - 1834
10:9: And I will sow them among the nations - Such had been the prophecy of Hosea; "I will sow her unto Me in the earth," as the prelude of spiritual mercies, "and I will have mercy on her that had not obtained mercy, and I will say to not-my-people, Thou art My people, and they shall say, my God" . Hosea's saying, "I will sow her in the earth" that is, the whole earth and that "to Me," corresponds to, and explains Zechariah's brief saying, "I will sow them among the nations." The sowing, which was future to Hosea, had begun; but the purpose of the sowing, the harvest, was wholly to come; when it should be seen, that they were indeed sown by God, that "great" should "be the day of Jezreel" (Hos 1:11. See vol. i. p. 25). And Jeremiah said, "Behold the days come, saith the Lord, that I will sow the house of Israel and the house of Judah, with the seed of man and with the seed of beast" Jer 31:27. The word is used of sowing to multiply, never of mere scattering .
And they shall remember Me in far countries - So Ezekiel had said, "And they that escape of you shall remember Me among the nations, whither they shall be carried captive - and they shall loath themselves for the evils which they have committed in all their abominations, and they shall know that I am the Lord" Eze 6:9.
And shall live - As Ezekiel again says, "Ye shall know that I am the Lord, when I open your graves, and bring you up out of your graves, O My people, and shall put My Spirit in you, and ye shall live" Eze 37:13-14. "With their children." A continuous gift, as Ezekiel, "they and their children, and their children's children foRev_er: and My servant David shall be their prince foRev_er." Eze 37:25.
And turn again - To God, being converted, as Jeremiah had been bidden to exhort them; "Go and proclaim these words toward the north" Jer 3:12, the cities of the Medes whither they were carried captive, "and say, Return, thou backsliding Israel, and I will not cause Mine anger to fall upon you;" "Turn, O backsliding children - and I with take you, one of a city, and two of a family, and will bring you to Zion, and I will give you pastors according to Mine heart" Jer 3:14-15. "Return, ye backsliding children; I will heal your backslidings." And they answer, "Behold, we come unto Thee; for Thou art the Lord our God" Jer 3:22. So Isaiah had said, "A remnant shall return, the remnant of Jacob, unto the mighty God" . Dionysius: "They shall return by recollection of mind and adunation and simplification of the affections toward God so as ultimately to intend that one thing, which alone is necessary."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: sow: Est 8:17; Jer 31:27; Dan. 3:1-6:28; Hos 2:23; Amo 9:9; Mic 5:7; Act 8:1, Act 8:4, Act 11:19-21, Act 13:1-38, Act 14:1-21:16; Rom 11:11-15
remember: Deu 30:1-4; Kg1 8:47, Kg1 8:48; Neh 1:9; Jer 51:50; Eze 6:9
live: Isa 65:9, Isa 65:23; Act 2:38, Act 2:39, Act 3:25, Act 3:26, Act 13:32, Act 13:33; Rom 11:16, Rom 11:17, Rom 11:24
Geneva 1599
10:9 And I will (k) sow them among the people: and they shall remember me in far countries; and they shall live with their children, and (l) turn again.
(k) Though they will yet be scattered and seem to be lost, yet it will be profitable to them: for there they will come to the knowledge of my name, which was accomplished under the Gospel, among whom it was first preached.
(l) Not that they would return into their country, but be gathered and joined in one faith by the doctrine of the Gospel.
John Gill
10:9 And I will sow them among the people, The people of God in the Gentile world: this is to be understood of the conversion of the Jews, when they will become the good seed that hear the word, and understand it, and bring forth fruit; and of their being known, acknowledged, and reckoned among the people of God, who now are not; and of their being planted in Gospel churches, where the word is truly preached; the ordinances are faithfully administered; the Lord grants his presence, and saints have communion one with another; to be in such a fruitful soil, and in such sacred enclosures, fenced by the power and grace of God, is a great happiness:
and they shall remember me in far countries; they shall call to mind what their ancestors did to Christ, and mourn on account of a pierced Saviour; they shall remember him in the ordinance of the supper, being in a Gospel church state; they shall remember what he did and suffered for them, and his love to them in all, and that with faith, affection, and thankfulness:
and they shall live with their children; a very happy, comfortable, temporal life; and they shall live a spiritual life; a life of faith on Christ; of communion with him, and of holiness from him, and to his glory: and their children also shall live the same life, being regenerated and quickened by the same grace; these are the church's children:
and turn again; that is, when they shall turn again, either to the Lord, shall be converted unto him; or return to their own land.
John Wesley
10:9 I will sow them - Their increase shall be like the increase of rich soil that hath much seed cast on it. The people - The Heathen. In far countries - Whithersoever they were driven. With their children - The children born to them shall live, and grow up with them. Turn again - To their city and country.
Robert Jamieson, A. R. Fausset and David Brown
10:9 sow them among . . . people--Their dispersion was with a special design. Like seed sown far and wide, they shall, when quickened themselves, be the fittest instruments for quickening others (compare Mic 5:7). The slight hold they have on every soil where they now live, as also the commercial and therefore cosmopolitan character of their pursuits, making a change of residence easy to them, fit them peculiarly for missionary work [MOORE]. The wide dispersion of the Jews just before Christ's coming prepared the way similarly for the apostles' preaching in the various Jewish synagogues throughout the world; everywhere some of the Old Testament seed previously sown was ready to germinate when the New Testament light and heat were brought to bear on it by Gospel preachers. Thus the way was opened for entrance among the Gentiles. "Will sow" is the Hebrew future, said of that which has been done, is being done, and may be done afterwards [MAURER], (compare Hos 2:23).
shall remember me in far countries-- (Deut 30:1; 2Chron 6:37). Implying the Jews return to a right mind in "all the nations" where they are scattered simultaneously. Compare Lk 15:17-18, with Ps 22:27, "All the ends of the world remembering and turning unto the Lord," preceded by the "seed of Jacob . . . Israel . . . fearing and glorifying Him"; also Ps 102:13-15.
live--in political and spiritual life.
10:1010:10: Եւ դարձուցից զնոսա յերկրէն Եգիպտացւոց, եւ յԱսորեստանեա՛յց ընկալայց զնոսա, եւ ՚ի Գաղաադ եւ ՚ի Լիբանան մուծից զնոսա. եւ ո՛չ պակասեսցէ ՚ի նոցանէ՝ եւ ո՛չ մի։
10 Ես նրանց պիտի վերադարձնեմ Եգիպտացիների երկրից, Ասորեստանից պիտի ընդունեմ նրանց, նրանց Գաղաադ եւ Լիբանան պիտի բերեմ, եւ ոչ մէկը չի պակասելու նրանցից:
10 Զանոնք Եգիպտոսէն պիտի դարձնեմ, Ասորեստանէն պիտի հաւաքեմ, Գաղաադի երկիրը Ու Լիբանան պիտի բերեմ, այնպէս որ Անոնց համար բաւական տեղ պիտի չգտնուի։
Եւ դարձուցից զնոսա յերկրէն Եգիպտացւոց, եւ յԱսորեստանեայց ընկալայց զնոսա, եւ ի Գաղաադ եւ ի Լիբանան մուծից զնոսա. եւ ոչ [119]պակասեսցէ ի նոցանէ եւ ոչ մի:

10:10: Եւ դարձուցից զնոսա յերկրէն Եգիպտացւոց, եւ յԱսորեստանեա՛յց ընկալայց զնոսա, եւ ՚ի Գաղաադ եւ ՚ի Լիբանան մուծից զնոսա. եւ ո՛չ պակասեսցէ ՚ի նոցանէ՝ եւ ո՛չ մի։
10 Ես նրանց պիտի վերադարձնեմ Եգիպտացիների երկրից, Ասորեստանից պիտի ընդունեմ նրանց, նրանց Գաղաադ եւ Լիբանան պիտի բերեմ, եւ ոչ մէկը չի պակասելու նրանցից:
10 Զանոնք Եգիպտոսէն պիտի դարձնեմ, Ասորեստանէն պիտի հաւաքեմ, Գաղաադի երկիրը Ու Լիբանան պիտի բերեմ, այնպէս որ Անոնց համար բաւական տեղ պիտի չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010:10 и возвращу их из земли Египетской, и из Ассирии соберу их, и приведу их в землю Галаадскую и на Ливан, и недостанет {места} для них.
10:10 καὶ και and; even ἐπιστρέψω επιστρεφω turn around; return αὐτοὺς αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐξ εκ from; out of Ἀσσυρίων ασσυριος receive αὐτοὺς αυτος he; him καὶ και and; even εἰς εις into; for τὴν ο the Γαλααδῖτιν γαλααδιτις and; even εἰς εις into; for τὸν ο the Λίβανον λιβανος lead in; bring in αὐτούς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not ὑπολειφθῇ υπολειπω leave below / behind ἐξ εκ from; out of αὐτῶν αυτος he; him οὐδὲ ουδε not even; neither εἷς εις.1 one; unit
10:10 וַ wa וְ and הֲשִֽׁיבֹותִים֙ hᵃšˈîvôṯîm שׁוב return מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וּ û וְ and מֵֽ mˈē מִן from אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur אֲקַבְּצֵ֑ם ʔᵃqabbᵊṣˈēm קבץ collect וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֶ֨רֶץ ʔˌereṣ אֶרֶץ earth גִּלְעָ֤ד gilʕˈāḏ גִּלְעָד Gilead וּ û וְ and לְבָנֹון֙ lᵊvānôn לְבָנֹון Lebanon אֲבִיאֵ֔ם ʔᵃvîʔˈēm בוא come וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִמָּצֵ֖א yimmāṣˌē מצא find לָהֶֽם׃ lāhˈem לְ to
10:10. et reducam eos de terra Aegypti et de Assyriis congregabo eos et ad terram Galaad et Libani adducam eos et non invenietur eis locusAnd I will bring them back out of the land of Egypt, and I will gather them from among the Assyrians: and will bring them to the land of Galaad, and Libanus, and place shall not be found for them.
10. I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and shall not be found for them.
I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and [place] shall not be found for them:

10:10 и возвращу их из земли Египетской, и из Ассирии соберу их, и приведу их в землю Галаадскую и на Ливан, и недостанет {места} для них.
10:10
καὶ και and; even
ἐπιστρέψω επιστρεφω turn around; return
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐξ εκ from; out of
Ἀσσυρίων ασσυριος receive
αὐτοὺς αυτος he; him
καὶ και and; even
εἰς εις into; for
τὴν ο the
Γαλααδῖτιν γαλααδιτις and; even
εἰς εις into; for
τὸν ο the
Λίβανον λιβανος lead in; bring in
αὐτούς αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
ὑπολειφθῇ υπολειπω leave below / behind
ἐξ εκ from; out of
αὐτῶν αυτος he; him
οὐδὲ ουδε not even; neither
εἷς εις.1 one; unit
10:10
וַ wa וְ and
הֲשִֽׁיבֹותִים֙ hᵃšˈîvôṯîm שׁוב return
מֵ mē מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וּ û וְ and
מֵֽ mˈē מִן from
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
אֲקַבְּצֵ֑ם ʔᵃqabbᵊṣˈēm קבץ collect
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אֶ֨רֶץ ʔˌereṣ אֶרֶץ earth
גִּלְעָ֤ד gilʕˈāḏ גִּלְעָד Gilead
וּ û וְ and
לְבָנֹון֙ lᵊvānôn לְבָנֹון Lebanon
אֲבִיאֵ֔ם ʔᵃvîʔˈēm בוא come
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִמָּצֵ֖א yimmāṣˌē מצא find
לָהֶֽם׃ lāhˈem לְ to
10:10. et reducam eos de terra Aegypti et de Assyriis congregabo eos et ad terram Galaad et Libani adducam eos et non invenietur eis locus
And I will bring them back out of the land of Egypt, and I will gather them from among the Assyrians: and will bring them to the land of Galaad, and Libanus, and place shall not be found for them.
10. I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and shall not be found for them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:10: Out of the land of Egypt - I will bring them out of all the countries where they have been dispersed, and bring them back to their own land; and they shall be so numerous that they shall scarcely find there, in all its length and breadth, a sufficiency of room. If all the Jews that are now scattered over the face of the earth were gathered together, they would make a mighty nation. And God will gather them together. As a wonderful providence has preserved them in every place, so a wondrous providence will collect them from every place of their dispersion. When the great call comes, no one soul of them shall be left behind.
Albert Barnes: Notes on the Bible - 1834
10:10: I will bring them again also out of the land of Egypt - Individuals had fled to Egypt ; but here probably Egypt and Assyria stand, as of old, for the two great conflicting empires, between which Israel lay, at whose hands she had suffered, and who represent the countries which lay beyond them. Hosea unites (Hos 11:10-11; Isa 11:15-16; add Isa 19:23-25; Isa 27:13; Isa 52:4; Mic 7:12. See ab. p. 96), "the West, Assyria, Egypt," the three then known divisions of the world, Europe, Asia, Africa (see at Hos 11:11, vol. i., p. 115). Asshur, after Nineveh perished, stands clearly for the world-empire of the East at Babylon , and then in Persia Ezr 6:22. Balaam includes under Asshur, first Babylon, then the third world-empire (Num 24:22-24; coll. Dan 11:30).
Babylon, which was first subject to Nineveh, then subjected it, was at a later period known to Greek writers (who probably had their information from Persian sources) as part of Assyria .
And I will bring them into the land of Gilead and Lebanon - Their old dwellings, east and west of Jordan. "And place shall not be found for them, as Isaiah says, "The children of thy bereaved estate shall yet say in thine ears, The place is too strait for me: give place, that I may dwell" Isa 49:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: out of the: Zac 8:7; Isa 11:11-16, Isa 19:23-25, Isa 27:12, Isa 27:13; Hos 11:11; Mic 7:11, Mic 7:12
into: Jer 22:6; Eze 47:18-21; Oba 1:20; Mic 7:14
place: Isa 49:19-21, Isa 54:2, Isa 54:3, Isa 60:22
John Gill
10:10 I will bring them again also out of the land of Egypt,.... The Targum paraphrases it,
"and as I brought them out of the land of Egypt, so will gather their captivity out of Assyria;''
suggesting there would be a likeness between the one and the other. Egypt may denote the state of distance and bondage in which all men are by nature; and the Jews, at their conversion, will be brought out of it, into the glorious liberty of the children of God, by the mighty arm of the Lord, according to his purposes and promises. Moreover, as Cocceius observes, Egypt may signify Rome, or the Romish jurisdiction, which is spiritually called Egypt and Sodom, Rev_ 11:8 for darkness, idolatry, tyranny, and cruelty; and out of which the Jews, as many of them as are there, will be brought at the time of their conversion:
and gather them out of Assyria; which may design the Turkish or Persian dominions, or both, as the above commentator suggests; from whence the Jews, as many as are in those parts, will be brought into their own land, as follows; see Is 11:11,
and I will bring them into the land of Gilead and Lebanon; Gilead was a land of pasture, and signifies "a heap of testimonies"; and may mystically intend the Scriptures, which testify of Christ, and direct to green pastures, beside the still waters: and Lebanon, that goodly mountain, and hill of frankincense, and where cedars grew, may design the church, whither the converted Jews will be brought, and worship before it, Rev_ 3:9 or both may literally be understood, which they shall return unto; Gilead being, as Kimchi observes, beyond Jordan eastward; and Lebanon, comprehending the whole land of Israel, on this side of it:
and place shall not be found for them; they will be so numerous; see Is 49:20 the Targum is,
"and I will bring them to the land of Gilead and the sanctuary, and it shall not be sufficient for them;''
that is, to hold them. The Septuagint render it, "and not one of them shall be left": all Israel shall now be converted and saved, though their number will be as the sand of the sea, Hos 1:10.
John Wesley
10:10 Place shall not be found - The land shall be too narrow for them.
Robert Jamieson, A. R. Fausset and David Brown
10:10 Egypt . . . Assyria--the former the first, the latter among the last of Israel's oppressors (or representing the four great world kingdoms, of which it was the first): types of the present universal dispersion, Egypt being south, Assyria north, opposite ends of the compass. MAURER conjectures that many Israelites fled to "Egypt" on the invasion of Tiglath-pileser. But Is 11:11 and this passage rather accord with the view of the future restoration.
Gilead . . . Lebanon--The whole of the Holy Land is described by two of its boundaries, the eastern ("Gilead" beyond Jordan) and the northern ("Lebanon").
place shall not be found for them--that is, there shall not be room enough for them through their numbers (Is 49:20; Is 54:3).
10:1110:11: Եւ անցցեն ընդ ծովն անձուկ, եւ հարցեն զալիս ծովուն. եւ ցամաքեսցին ամենայն խորք գետոց. եւ բարձցի՛ ամենայն հպարտութիւն Ասորեստանեայց, եւ իշխանութիւն Եգիպտացւոց քակեսցի[10868]։ [10868] Ոմանք. Եւ ցամաքեսցին խորք գետոց։
11 Նրանք պիտի անցնեն նեղ ծովով, ծովի ալիքները պիտի զարկեն նրանց, պիտի ցամաքեն գետերի բոլոր խորքերը: Այն ժամանակ պիտի վերանայ ասորեստանցիների գոռոզութիւնը, եգիպտացիների իշխանութիւնը պիտի խորտակուի:
11 Ծովէն նեղութեամբ պիտի անցնի, Ծովուն ալիքները պիտի զարնէ։Գետին բոլոր խորութիւնները պիտի ցամքին, Ասորեստանի հպարտութիւնը պիտի իջնէ, Եգիպտոսի գաւազանը պիտի վերցուի։
Եւ անցցեն ընդ ծովն անձուկ, եւ հարցեն`` զալիս ծովուն, եւ ցամաքեսցին ամենայն խորք գետոց. եւ բարձցի ամենայն հպարտութիւն Ասորեստանեայց, եւ իշխանութիւն Եգիպտացւոց քակեսցի:

10:11: Եւ անցցեն ընդ ծովն անձուկ, եւ հարցեն զալիս ծովուն. եւ ցամաքեսցին ամենայն խորք գետոց. եւ բարձցի՛ ամենայն հպարտութիւն Ասորեստանեայց, եւ իշխանութիւն Եգիպտացւոց քակեսցի[10868]։
[10868] Ոմանք. Եւ ցամաքեսցին խորք գետոց։
11 Նրանք պիտի անցնեն նեղ ծովով, ծովի ալիքները պիտի զարկեն նրանց, պիտի ցամաքեն գետերի բոլոր խորքերը: Այն ժամանակ պիտի վերանայ ասորեստանցիների գոռոզութիւնը, եգիպտացիների իշխանութիւնը պիտի խորտակուի:
11 Ծովէն նեղութեամբ պիտի անցնի, Ծովուն ալիքները պիտի զարնէ։Գետին բոլոր խորութիւնները պիտի ցամքին, Ասորեստանի հպարտութիւնը պիտի իջնէ, Եգիպտոսի գաւազանը պիտի վերցուի։
zohrab-1805▾ eastern-1994▾ western am▾
10:1110:11 И пройдет бедствие по морю, и поразит волны морские, и иссякнут все глубины реки, и смирится гордость Ассура, и скипетр отнимется у Египта.
10:11 καὶ και and; even διελεύσονται διερχομαι pass through; spread ἐν εν in θαλάσσῃ θαλασσα sea στενῇ στενος narrow; strait καὶ και and; even πατάξουσιν πατασσω pat; impact ἐν εν in θαλάσσῃ θαλασσα sea κύματα κυμα wave καὶ και and; even ξηρανθήσεται ξηραινω wither; dry πάντα πας all; every τὰ ο the βάθη βαθος depth ποταμῶν ποταμος river καὶ και and; even ἀφαιρεθήσεται αφαιρεω take away πᾶσα πας all; every ὕβρις υβρις insolence; insult Ἀσσυρίων ασσυριος and; even σκῆπτρον σκηπτρον Aigyptos; Eyiptos περιαιρεθήσεται περιαιρεω disconnect; remove
10:11 וְ wᵊ וְ and עָבַ֨ר ʕāvˌar עבר pass בַּ ba בְּ in † הַ the יָּ֜ם yyˈom יָם sea צָרָ֗ה ṣārˈā צָרָה distress וְ wᵊ וְ and הִכָּ֤ה hikkˈā נכה strike בַ va בְּ in † הַ the יָּם֙ yyˌom יָם sea גַּלִּ֔ים gallˈîm גַּל wave וְ wᵊ וְ and הֹבִ֕ישׁוּ hōvˈîšû יבשׁ be dry כֹּ֖ל kˌōl כֹּל whole מְצוּלֹ֣ות mᵊṣûlˈôṯ מְצֹולָה depth יְאֹ֑ר yᵊʔˈōr יְאֹר Nile וְ wᵊ וְ and הוּרַד֙ hûrˌaḏ ירד descend גְּאֹ֣ון gᵊʔˈôn גָּאֹון height אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur וְ wᵊ וְ and שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt יָסֽוּר׃ yāsˈûr סור turn aside
10:11. et transibit in maris freto et percutiet in mari fluctus et confundentur omnia profunda Fluminis et humiliabitur superbia Assur et sceptrum Aegypti recedetAnd he shall pass over the strait of the sea, and shall strike the waves in the sea, and all the depths of the river shall be confounded, and the pride of Assyria shall be humbled, and the sceptre of Egypt shall depart.
11. And he shall pass through the sea of affliction, and shall smite the waves in the sea, and all the depths of the Nile shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away.
And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away:

10:11 И пройдет бедствие по морю, и поразит волны морские, и иссякнут все глубины реки, и смирится гордость Ассура, и скипетр отнимется у Египта.
10:11
καὶ και and; even
διελεύσονται διερχομαι pass through; spread
ἐν εν in
θαλάσσῃ θαλασσα sea
στενῇ στενος narrow; strait
καὶ και and; even
πατάξουσιν πατασσω pat; impact
ἐν εν in
θαλάσσῃ θαλασσα sea
κύματα κυμα wave
καὶ και and; even
ξηρανθήσεται ξηραινω wither; dry
πάντα πας all; every
τὰ ο the
βάθη βαθος depth
ποταμῶν ποταμος river
καὶ και and; even
ἀφαιρεθήσεται αφαιρεω take away
πᾶσα πας all; every
ὕβρις υβρις insolence; insult
Ἀσσυρίων ασσυριος and; even
σκῆπτρον σκηπτρον Aigyptos; Eyiptos
περιαιρεθήσεται περιαιρεω disconnect; remove
10:11
וְ wᵊ וְ and
עָבַ֨ר ʕāvˌar עבר pass
בַּ ba בְּ in
† הַ the
יָּ֜ם yyˈom יָם sea
צָרָ֗ה ṣārˈā צָרָה distress
וְ wᵊ וְ and
הִכָּ֤ה hikkˈā נכה strike
בַ va בְּ in
† הַ the
יָּם֙ yyˌom יָם sea
גַּלִּ֔ים gallˈîm גַּל wave
וְ wᵊ וְ and
הֹבִ֕ישׁוּ hōvˈîšû יבשׁ be dry
כֹּ֖ל kˌōl כֹּל whole
מְצוּלֹ֣ות mᵊṣûlˈôṯ מְצֹולָה depth
יְאֹ֑ר yᵊʔˈōr יְאֹר Nile
וְ wᵊ וְ and
הוּרַד֙ hûrˌaḏ ירד descend
גְּאֹ֣ון gᵊʔˈôn גָּאֹון height
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
וְ wᵊ וְ and
שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
יָסֽוּר׃ yāsˈûr סור turn aside
10:11. et transibit in maris freto et percutiet in mari fluctus et confundentur omnia profunda Fluminis et humiliabitur superbia Assur et sceptrum Aegypti recedet
And he shall pass over the strait of the sea, and shall strike the waves in the sea, and all the depths of the river shall be confounded, and the pride of Assyria shall be humbled, and the sceptre of Egypt shall depart.
11. And he shall pass through the sea of affliction, and shall smite the waves in the sea, and all the depths of the Nile shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12. Средства освобождения Израиля будут столь чудесны, что напомнят обстоятельства выхода евреев из Египта при Моисее. Нил, источник плодородия земли Египетской, иссякнет, господству Египта наступит конец; унижен будет и гордый завоеватель Ассур. А сынов Ефремовых, о которых преимущественно говорится со ст. 6, Господь сделает сильными; предприятия их будут иметь успех, так как они будут ходить во имя Его.

Примечание. Расположение гл. IX-XI, по замечанию Ружемонта, не вполне соответствует действительному ходу событий, начертываемому в пророческом созерцании: в гл. IX "пророк окончил изображение первой благополучной эпохи, которую он имеет пред глазами. Он открывает вторую, более отдаленную эпоху (X:4-12), но он отделен от нее периодом падения и наказания. Однако он не хочет еще обратить внимание своих слушателей на эту мрачную ночь; он возвратится к ней позже (XI), а теперь указывает на нее с возможною краткостью (X:1-3), потому что должен прежде всего ободрить и утешить свой народ" (с. 221). По толкованию Кейля, пророчество X гл. осуществилось в период времени от Захарии до Христа; множество иудеев за это время возвратилось в свою землю, и Галилея снова была густо заселена; в борьбе великих монархий из-за господства над Палестиною Господь оказывал свое покровительство избранному народу. По существу же, пророчество это духовного характера и приходит в исполнение через принятие иудеев в Царство Христово (S. 613).
Adam Clarke: Commentary on the Bible - 1831
10:11: And he shall pass through the sea - Here is an allusion to the passage of the Red Sea, on their coming out of Egypt, and to their crossing Jordan, when they went into the promised land; the waves or waters of both were dried up, thrown from side to side, till all the people passed safely through. When they shall return from the various countries in which they now sojourn, God will work, if necessary, similar miracles to those which he formerly worked for their forefathers; and the people shall be glad to let them go, however much they may be profited by their operations in the state. Those that oppose, as Assyria and Egypt formerly did, shall be brought down, and their scepter broken.
Albert Barnes: Notes on the Bible - 1834
10:11: And He - that is, Almighty God, shall pass through the sea, affliction As He says, "When thou walkest through the waters, I will be with thee; and through the rivers, they shall not oveflow thee. And shall smite the waves in the sea" Isa 43:2, as in Isaiah, "The Lord shall utterly destroy the tongue of the Egyptian sea" Isa 11:15. The image is from the deliverance of Egypt: yet it is said, that it should not be any exact repetition of the miracles of Egypt; it would be as the Red Sea Exo 14:10, Exo 14:12, which would as effectually shut them in, and in presence of which they might again think themselves lost, through which God would again bring them. But it would not be the Red sea itself; for "the sea" through which they should be brought, would be "affliction;" as our own poet speaks of "taking arms against a sea of troubles." Cyril: "The promise of succor to those who believe in Christ is under the likeness of the things given to those of old; for as Israel was conveyed across the Red sea, braving the waves in it; "for the waters stood upright as an heap" Exo 15:8, God bringing this to pass marvelously; and as "they passed the Jordan on foot" Jos 3:17; so he says, those who are called through Moses to the knowledge of Christ, and have been saved by the ministries of the holy Apostles, they shall pass the waves of this present life, like an angrily foaming sea, and, being removed from the tumult of this life, shall, undisturbed, worship the true God. And they shall pass through temptations, like sweeping rivers, saying with great joy, in like way, "Unless the Lord had been for us, may Israel now say, the waters had drowned us, the stream had gone over our souls" Psa 124:1-5.
He shall smite the waves in the sea. There, where the strength of the powers of this world is put forth against His people, there He will bring it down. "All the deeps of the river," that is, of the Nile ,
"Shall be dried up." The Nile as a mighty river is substituted for the Jordan, symbolizing the greater putting forth of God's power in the times to come.
And the pride of Asshur shall be brought down - Ribera: "When the good receive their reward, then their enemies shall have no power over them, but shall be punished by Me, because they injured My elect. - By the Assyrians and Egyptians he understands all their enemies."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: he shall: Psa 66:10-12; Isa 11:15, Isa 11:16, Isa 42:15, Isa 42:16, Isa 43:2
smite: Exo 14:21, Exo 14:22, Exo 14:27, Exo 14:28; Jos 3:15-17; Kg2 2:8, Kg2 2:14; Psa 77:16-20, Psa 114:3, Psa 114:5; Isa 11:15; Rev 16:12
the pride: Ezr 6:22; Isa 14:25; Mic 5:5, Mic 5:6
the sceptre: Eze 29:14-16, Eze 30:13
Carl Friedrich Keil and Franz Delitzsch
10:11
Zech 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. Zech 10:12. And I make them strong in Jehovah; and they will walk in His name, is the saying of Jehovah." The subject in Zech 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 (Ex 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 Zeph 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 Chaldaeans 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 (Ex 14:16, Ex 14:21; cf. Josh 3:13; Ps 77:17; Ps 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 Is 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 Zech 10:10, and the tyranny of Asshur being characterized by גּאון, pride, haughtiness (cf. Is 10:7.), and that of Egypt by the rod of its taskmasters. in Zech 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 Zech 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 Zech 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.
Geneva 1599
10:11 And he (m) shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart.
(m) He alludes to the deliverance of the people out of Egypt, when the angel smote the floods and rivers.
John Gill
10:11 And he shall pass through the sea with affliction,.... Either the people of the Jews, as Israel of old did, when they came out of Egypt, to which the allusion is; or the wind shall pass through the sea, as Aben Ezra supplies it, and it shall become dry; that is, the river of Egypt: or "affliction" (r), as many supply it, shall pass through the sea; the nations, which are many as the sea, as Kimchi interprets it; and so may design that hour of temptation that shall come upon all the earth, Rev_ 3:10 or with which the kingdom of the beast, who rose up out of the sea, and consists of many waters, people, tongues, and nations, will be afflicted, Rev_ 13:1 which the Lord shall pass through and smite; or it may in general denote the sea of this world, and the afflictions of it, which the Lord causes his people to pass through, and brings them out of them:
and shall smite the waves in the sea: that is, the Lord shall smite them; repress afflictions, which are like the proud waves, not suffering them to proceed further than is for his glory and his people's good, and remove all obstacles in their way; see Is 11:15 or destroy their enemies, which are like the proud waters, that otherwise would go over their souls, and overwhelm them; and particularly the antichristian states, at the pouring out of the vials, signified by the sea, and by fountains and rivers, Rev_ 16:3. Kimchi explains it of the multitude of the people:
and all the deeps of the river shall dry up; not Nile, the river of Egypt, as Jarchi and Aben Ezra (s), but the river Euphrates; see Rev_ 16:12 the drying up of which signifies the destruction of the Turkish empire; and the Targum paraphrases it,
"all the kings of the people shall be confounded:''
and the pride of Assyria shall be brought down; the pride of the Ottoman empire, of which the old Assyria is a part, and which has been large and powerful, that shall be destroyed; this will be at the passing away of the second woe; and then quickly comes the third, which is as follows, Rev_ 11:14,
and the sceptre of Egypt shall depart away; all rule and government shall cease; see Gen 49:10 meaning that the kingdom of the antichristian beast of Rome, called Egypt, Rev_ 11:8 shall be at an end; which will be at the blowing of the seventh trumpet, and upon and through the pouring out of the seven vials. So the Targum, the dominion of the Egyptians shall be taken away; or its rod, with which it has smote, hurt, and greatly oppressed and afflicted the saints; persecution shall now cease; it will not be in the power of the Romish antichrist to persecute any more.
(r) Pagninus, Montanus, Munster, Vatablus, Calvin, Drusius, Cocceius. (s) So Stockius, p. 891.
John Wesley
10:11 And he passed through - The whole verse is an allusion to what God had done in the two famous deliverances of his people, bringing them out of Egypt, through the Red Sea, and through Jordan, and destroying the Egyptians, and delivering them out of Assyrian bondage, and in order thereto, destroying that kingdom.
Robert Jamieson, A. R. Fausset and David Brown
10:11 pass . . . sea with affliction--Personifying the "sea"; He shall afflict the sea, that is, cause it to cease to be an obstacle to Israel's return to Palestine (Is 11:15-16). Vulgate translates, "The strait of the sea." MAURER, "He shall cleave and smite." English Version is best (Ps 114:3). As Jehovah smote the Red Sea to make a passage for His people (Ex 14:16, Ex 14:21), so hereafter shall He make a way through every obstacle which opposes Israel's restoration.
the river--the Nile (Amos 8:8; Amos 9:5), or the Euphrates. Thus the Red Sea and the Euphrates in the former part of the verse answer to "Assyria" and "Egypt" in the latter.
sceptre of Egypt . . . depart-- (Ezek 30:13).
10:1210:12: Եւ զօրացուցից զնոսա ՚ի Տէր Աստուած նոցա. եւ յանուն նորա պարծեսցին՝ ասէ Տէր։
12 Իմ ժողովրդին ես պիտի զօրացնեմ յանուն իրենց Տէր Աստծու, եւ նրանք պիտի պարծենան նրա անունով», - ասում է Տէրը:
12 Անոնք Տէրոջմով պիտի զօրանան Ու անոր անունովը պիտի պտըտին», կ’ըսէ Տէրը։
Եւ զօրացուցից զնոսա ի Տէր [120]Աստուած նոցա``, եւ յանուն նորա [121]պարծեսցին, ասէ Տէր:

10:12: Եւ զօրացուցից զնոսա ՚ի Տէր Աստուած նոցա. եւ յանուն նորա պարծեսցին՝ ասէ Տէր։
12 Իմ ժողովրդին ես պիտի զօրացնեմ յանուն իրենց Տէր Աստծու, եւ նրանք պիտի պարծենան նրա անունով», - ասում է Տէրը:
12 Անոնք Տէրոջմով պիտի զօրանան Ու անոր անունովը պիտի պտըտին», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
10:1210:12 Укреплю их в Господе, и они будут ходить во имя Его, говорит Господь.
10:12 καὶ και and; even κατισχύσω κατισχυω force down; prevail αὐτοὺς αυτος he; him ἐν εν in κυρίῳ κυριος lord; master θεῷ θεος God αὐτῶν αυτος he; him καὶ και and; even ἐν εν in τῷ ο the ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him κατακαυχήσονται κατακαυχαομαι boast against; exult over λέγει λεγω tell; declare κύριος κυριος lord; master
10:12 וְ wᵊ וְ and גִבַּרְתִּים֙ ḡibbartîm גבר be superior בַּֽ bˈa בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH וּ û וְ and בִ vi בְּ in שְׁמֹ֖ו šᵊmˌô שֵׁם name יִתְהַלָּ֑כוּ yiṯhallˈāḵû הלך walk נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
10:12. confortabo eos in Domino et in nomine eius ambulabunt dicit DominusI will strengthen them in the Lord, and they shall walk in his name, saith the Lord.
12. And I will strengthen them in the LORD; and they shall walk up and down in his name, saith the LORD.
And I will strengthen them in the LORD; and they shall walk up and down in his name, saith the LORD:

10:12 Укреплю их в Господе, и они будут ходить во имя Его, говорит Господь.
10:12
καὶ και and; even
κατισχύσω κατισχυω force down; prevail
αὐτοὺς αυτος he; him
ἐν εν in
κυρίῳ κυριος lord; master
θεῷ θεος God
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
τῷ ο the
ὀνόματι ονομα name; notable
αὐτοῦ αυτος he; him
κατακαυχήσονται κατακαυχαομαι boast against; exult over
λέγει λεγω tell; declare
κύριος κυριος lord; master
10:12
וְ wᵊ וְ and
גִבַּרְתִּים֙ ḡibbartîm גבר be superior
בַּֽ bˈa בְּ in
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וּ û וְ and
בִ vi בְּ in
שְׁמֹ֖ו šᵊmˌô שֵׁם name
יִתְהַלָּ֑כוּ yiṯhallˈāḵû הלך walk
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
10:12. confortabo eos in Domino et in nomine eius ambulabunt dicit Dominus
I will strengthen them in the Lord, and they shall walk in his name, saith the Lord.
12. And I will strengthen them in the LORD; and they shall walk up and down in his name, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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 Chaldee: 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 Chaldee 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.
Albert Barnes: Notes on the Bible - 1834
10:12: I will strengthen them in the Lord - As our Lord said to Paul, "My strength is made perfect in weakness," and Paul said in turn, "When I am weak, then am I strong. And in His Name shall they walk up and down," have their whole conversation (Dionysius), "in Him according to His will, and diligent in all things to speak and act in ills grace and divine hope." Jerome: "Christians walk in the Name of Christ, and there is written on the new white stone given to them a "new name" Rev 2:17, and under the dignity of a name so great, they walk with God, as "Enoch walked and pleased God and was translated" Gen 5:24.
Saith the Lord - Dionysius: "Again the Lord God speaks of the Lord God, as of Another, hinting the plurality of Persons in the Godhead."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: I will: Zac 10:6, Zac 12:5; Psa 68:34, Psa 68:35; Isa 41:10, Isa 45:24; Eph 6:10; Phi 4:13; Ti2 2:1
walk: Gen 5:24, Gen 24:40; Isa 2:5; Mic 4:5; Col 2:6, Col 3:17; Th1 2:12, Th1 4:1; Jo1 1:6, Jo1 1:7
John Gill
10:12 And I will strengthen them in the Lord,.... Not the Egyptians and Assyrians, but the Jews, as in Zech 10:5, the Targum is,
"I will strengthen them in the word of the Lord;''
in the Messiah, by his power, and in the grace that is in him; and their faith and hope in him, and love to him: or "by" (t) him; so that, through him strengthening them, they will be able to do all things; to exercise grace; perform duty; withstand temptation; oppose indwelling sin; bear the cross of Christ; endure afflictions; engage with all their spiritual enemies, and conquer them: for the words may be rendered, "I will cause them to prevail", or "overcome in the Lord" (u); all their enemies, temporal and spiritual; and even to be more than conquerors through him that has loved them:
and they shall walk up and down in his name, saith the Lord; walk in him, the way to the Father, to heaven and happiness; walk by faith on him, in his strength, and in imitation of him; walk according to his Gospel, calling on his name, professing and worshipping him; and walk in his church and ordinances, agreeably to his will; see Mic 4:5. Kimchi owns that this whole chapter belongs to the times of the Messiah, as well as the former. The words may be considered as a testimony to the doctrine of the Trinity; that I, Jehovah the Father, will strengthen them in Jehovah the Son; and they shall walk up and down in the name of the Son of God, saith Jehovah the Spirit. Moreover, as a promise of the saints' final perseverance, very peremptorily expressed; I "will" strengthen them, and they "shall" walk, &c.
(t) "per Jehovam", Piscator. (u) "et faciam illos ut vincant", Cocceius.
John Wesley
10:12 Walk up and down - Shall manage all their affairs. In his name - By power and wisdom given from above, to the glory of our God, and our Redeemer.
Robert Jamieson, A. R. Fausset and David Brown
10:12 I . . . strengthen them in . . . Lord-- (Hos 1:7). I, the Father, will strengthen them in the name, that is, the manifested power, of the Lord, Messiah, the Son of God.
walk . . . in his name--that is, live everywhere and continually under His protection, and according to His will (Gen 5:22; Ps 20:1, Ps 20:7; Mic 4:5).