Exegetical and Hermeneutical Commentary of Zechariah 9:7
And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he, [shall be] for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite.
7. his blood out of his mouth, &c.] Lit., bloods, i.e. blood as shed (comp. Gen 4:10). According to Calvin the Philistine, the nation personified, is here compared to a wild beast from whose jaws the prey which he is devouring is torn. “Abominationes enim intelligit quicquid injusta violentia ad se traxerant. Et comparat eos feris bestiis, qu non modum carnem devorant, sed etiam hauriunt sanguinem ipsum, et lacerant crudas carnes.” The objection to this interpretation is that the word rendered “abominations” can hardly refer to the victims or the spoils of the cruelty or rapacity of the Philistine. It is a word of frequent occurrence in the O. T. and is used almost always (Nah 3:6, “abominable filth,” is an exception) of “idols in that they were abominations.” (Comp. 1Ki 11:5; 1Ki 11:7; 2Ki 23:13; and Dan 11:31 with Mat 24:15, ). It is probably best therefore, with the majority of modern commentators, to understand the reference to be to idolatrous sacrifices eaten by the worshippers with the blood. From these pollutions the survivors of the Philistines should be cleansed and so prepared for that incorporation into the commonwealth of Israel, which the remainder of the verse predicts.
but he that remaineth ] Rather, and he too shall remain (or, be a remnant, R. V.) for our God. “Of the Philistines too, as of Israel” (but may it not be, as of the other nations mentioned in these verses?), “ a remnant shall be saved. After this visitation their idolatry should cease; God speaks of the Philistine nation as one man; He would wring his idol-sacrifices and idol-enjoyments from him; he should exist as a nation, but as God’s.” Pusey.
as a governor ] Lit., the head over a thousand, a chiliarch. A chieftain, R. V. The tribes of Israel both during the Exodus (Num 1:16; Num 10:4), and after their settlement in Canaan (Jos 22:21; Jos 22:30 ; 1Sa 10:19; Mic 5:1) were divided into thousands. The word here used for the chief of such a division is used again for a Jewish chief in this Book (Zec 12:5-6). Elsewhere it is commonly used of the chiefs of Edom (Gen 36:15 seq.; 1Ch 1:51-54). The meaning is that the Philistine, the nation personified as before, shall take his place, ruler and people, as one of the divisions of the Jewish nation.
Ekron as a Jebusite ] The Jebusites had held their own in the midst of the chosen people, possessors of the stronghold of Sion up to the time of David (Jos 15:63); but at last had been merged and lost in Israel. So should it be with the Philistines, who are here intended by Ekron. They too shall be absorbed into the Jewish church and nation, when the ultimate goal of the prophecy is reached.
Fuente: The Cambridge Bible for Schools and Colleges
And I will take away his blood out of his mouth – The abominations being idol-sacrifices , the bloods will also be, the blood mingled with the wine of sacrifices, of which David says, Their drink-offerings of blood will I not offer Psa 16:4; and Ezekiel unites the offences, Ye eat With the blood, and lift up your eyes toward your idols, and shed blood Eze 33:25.
But he that remaineth – Better, And he too shall remain over to our God. Of the Philistines too, as of Israel, a remnant shall be saved. After this visitation their idolatry should cease; God speaks of the Philistine nation as one man; He would wring his idol-sacrifices and idol-enjoyments from him; he should exist as a nation, but as Gods.
And he shall be as a governor in Judah – Literally, a captain of a thousand, merged in Judah as in a larger whole, as each tribe was divided into its thousands, yet intimately blended, in no inferior position, with the people of God, as each converted nation became an integral yet unseparated whole in the people of God.
And Ekron as a Jebusite – Ekron was apparently the least important of the few remaining Philistine cities (see at Joe 1:8, vol. 1); yet he shall he, as those of the Canaanite nations who were not destroyed, nor fled, but in the very capital and center of Israels worship, dwelt with the children of Benjamin and Judah Jos 15:63; Jdg 1:21, and were, as a type of the future conversion and absorption of the pagan, incorporatcd into Judah.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. I will take away his blood out of his mouth] The Philistines, when incorporated with the Israelites, shall abstain from blood, and every thing that is abominable.
And Ekron as a Jebusite.] As an inhabitant of Jerusalem. Many of the Philistines became proselytes to Judiasm; and particularly the cities of Gaza, and Ashdod. See Joseph. Antiq. lib. xlii., c. 15, s. 4.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will take away his blood out of his mouth; though proud and warlike nations have delighted to shed blood, nay, (if some judge aright,) to eat the blood of their slain enemies; yet now God will restrain, nay, overthrow their power, and take the prey out of their mouth, they shall neither breathe out slaughter, nor act it with their hands.
And his abominations from between his teeth: this may possibly be explanatory of the former, but I think it rather is meant of their abominable sacrifices which they offered and feasted on: so the word in Deu 7:26, with Deu 5:25 1Ki 11:5,7; 2Ki 23:13; and by Hoses, Hos 9:10. God will punish for these sins, idolatries, and by his destroying the people and cities of those abominations will remove them for ever.
He that remaineth, even he; the remnant, even that (so it might be read): if so read, it points out that small select number who escape the sword, and are reserved to be for God, to worship, obey, honour, and love him; such a remnant as Isa 4:3, or as Isa 17:6, or Isa 24:6.
Shall be for our God; those few Jews whom God preserved from the rage and cruelty of these bloody idolaters shall be the Lords peculiar ones. As a governor, for respect and honour which shall be given to them; it is not said they shall be governors, but they shall be as like governors.
And Ekron as a Jebusite; the city for the people, and this one city and people for all the other: all the Philistines shall be as Jebusites, servants to the people of God, or slain.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. take . . . his blood out of . . .mouthBlood was forbidden as food (Gen 9:4;Lev 7:26).
abominationsthingssacrificed to idols and then partaken of by the worshippers (Num 25:2;Act 15:29). The sense is, “Iwill cause the Philistines to cease from the worship of idols.”
even he shall befor our God“even he,” like Hamath, Damascus, Tyre,c., which, these words imply, shall also be converted to God (Isa56:3, “son of the stranger joined himself to the Lord”)[ROSENMULLER]. The “even,”however, may mean, Besides the Hebrews, “even” thePhilistine shall worship Jehovah (so Isa56:8) [MAURER].
he shall be as a governor inJudahOn the conversion of the Philistine prince, he shall havethe same dignity “in Judah as a governor” there shall be nodistinction [HENDERSON].The Philistine princes with their respective states shall equallybelong to the Jews’ communion, as if they were among the”governors” of states “in Judah” [MAURER].
Ekron as a JebusiteTheJebusites, the original inhabitants of Jerusalem, who, whensubjugated by David, were incorporated with the Jews (2Sa24:16, c.), and enjoyed their privileges: but in a subordinateposition civilly (1Ki 9:201Ki 9:21). The Jebusites’condition under Solomon being that of bond-servants and tributaries,CALVIN explains the versedifferently: “I will rescue the Jew from the teeth of thePhilistine foe (image from wild beasts rending their prey with theirteeth), who would have devoured him, as he would devour bloodor flesh of his abominable sacrifices to idols: and evenhe, the seemingly ignoble remnant of the Jews, shall be sacred toour God (consecrated by His favor); and though so long bereftof dignity, I will make them to be as governors ruling others,and Ekron shall be a tributary bond-servant as the Jebusite? Thus theantithesis is between the Jew that remaineth (the electremnant) and the Ekronite.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I will take away his blood out of his mouth,…. The Septuagint, Syriac, and Arabic versions, read “their blood”; not the blood of the bastard, but of the Philistines. The Targum is, “I will destroy them that eat blood”; the meaning may be, that they shall no more thirst after blood, nor drink it; nor breathe out threatenings and slaughter against the saints, or persecute the people of God: or that they should no more offer the blood of their sacrifices upon the altars to their deities, or eat things sacrificed to them:
and his abominations from between his teeth; their idols and idolatries they were tenacious of, as a man is of his food, or of any thing that is grateful to him; it may design things sacrificed to idols, eaten by them:
but he that remaineth, even he [shall be] for our God: the Targum paraphrases it,
“and the proselytes that remain among them, they also shall be added to the people of our God:”
Jarchi interprets it of the synagogues and schools in the captivity of Edom or Rome; but Aben Ezra’s note is much better, that there shall be none remaining of the Philistines, but only such who serve the blessed God openly: but the true sense is, that here should be a remnant, according to the election of grace, who should evidently appear to be the Lord’s people, by their conversion and effectual calling:
and he shall be as a governor in Judah; the Targum is,
“they shall be as the princes of the house of Judah;”
that is, as the heads of the families in that tribe; see Mic 5:2 compared with Mt 2:6 all true Christians are as princes, yea, they are kings and priests unto God; and some of them are , as a guide, teacher; and instructor of others; who go before them, and instruct them in the doctrines of the Gospel, as pastors and ministers of the word:
and Ekron as a Jebusite; that is, the inhabitant of Ekron, that shall be converted to Christ, shall be as an inhabitant of Jerusalem, which was called Jebus, 1Ch 11:4 shall have a dwelling in the church, the city of God, and enjoy all the privileges and immunities of it. Kimchi says this refers to the times of the Messiah, when, he supposes, the Ekronites will be tributary to the Israelites, as the Jebusites were in the days of David. The Targum is,
“and Ekron shall be filled with the house of Israel, as Jerusalem.”
The Syriac version is, “and Ekron shall be as Hebron”.
Fuente: John Gill’s Exposition of the Entire Bible
Interpreters do also pervert the whole of this verse; and as to the following verse, that is, the next, they do nothing else but lead the readers far astray from its real meaning. God says now, that he will take away blood from the mouth of enemies; as though he had said, “I will check their savage disposition, that they may not thus swallow down the blood of my people.” For here is not described any change, as though they were to become a different people, as though the Syrians, the Sidonians, the Philistine, and other nations, who had been given to plunders, and raged cruelly against the miserable Jews, were to assume the gentleness of lambs: this the Prophet does not mean; but he introduces God here as armed with power to repress the barbarity of their enemies, and to prevent them from cruelly assaulting the Church.
I will take away blood, he says, from their mouth; and he says, from their mouth, because they had been inured in cruelty. I will cause, then, that they may not as hitherto satiate their own lust for blood. He adds, and abominations, that is, I will take from the midst of their teeth their abominable plunders; for he calls all those things abominations which had been taken by robbery and violence. (99) And he compares them to wild beasts, who not only devour the flesh, but drink also the blood and tear asunder the raw carcass. In short, he shows here, under the similitude of wolves and leopards and wild boars, how great had been the inhumanity of enemies to the Church; for they devoured the miserable Jews, as wild and savage beasts are wont to devour their prey.
It afterwards follows, and he who shall be a remnant. Some translate, “and he shall be left,” and explain it of the Philistine and other nations of whom mention is made. But the Prophet doubtless means the Jews; for though few only had returned to their country as remnants from their exile, he yet says that this small number would be sacred to God, and that all who remained would be, as it were, leaders in Judah, however despised they might have been. For there was no superiority even in the chief men among them; only they spontaneously paid reverence to Zerubbabel, who was of the royal seed, and to Joshua on account of the priesthood; while yet all of them were in a low and mean condition. But the Prophet says, that the most despised of them would be leaders and chiefs in Judah. We now perceive the Prophet’s meaning; for after having predicted the ruin that was nigh all the enemies of the Church, he now sets forth the end and use of his prophecy; for God would provide for the good of the miserable Jews, who had been long exiles, and who, though now restored to their country, were yet exposed to the ill treatment of all, and also despised and made even the objects of scorn to their enemies. He then who shall be a remnant, even he shall be for our God, as though he had said, “Though the Lord had for a time repudiated you as well as your fathers, when he drove you here and there and scattered you, yet now God has gathered you, and for this end — that you may be his people: ye shall then be the peculiar people of God, though ye are small in number and contemptible in your condition.” (100)
Then he adds, these remnants shall be as leaders in Judah, that is, God will raise them to the highest honor; though they are now without any dignity, they shall yet be made by God almost all of them princes. It then follows, And Ekron shall be as a Jebusite. Some explain thus — that the citizens of Ekron would dwell in Jerusalem, which the Jebusites had formerly possessed; and others give another view, but nothing to the purpose. The Prophet speaks not here of God’s favor to the citizens of Ekron, but on the contrary shows the difference between God’s chosen people and heathen nations, who gloried in their own good fortune: hence he says, that they should be like the Jebusites, for they at length would have to endure a similar destruction. We indeed know, that the Jebusites had been driven out of that town, when Jerusalem was afterwards built; but it was done late, even under David. As then they had long held that place and were at length dislodged, this is the reason why the Prophet says, that though the citizens of Ekron seemed now to be in the very middle of the holy land, they would be made like the Jebusites, for the Lord would drive away and destroy them all. He afterwards adds —
(99) Kimchi, Drusius, Grotius, and others, have given the same view; but Jerome, Marckius, Newcome, Blayney, Henderson, and Hengstenberg, regard idolatry as intended here, the “blood” being that of the victims which the heathens drank, and the “abominations” being the things sacrificed to idols. What seems strongly to favor the view taken by Calvin is the phraseology; the metaphor being that of a wild beast devouring his prey, and of the prey being taken from him: this certainly ill comports with the notion of putting an end to idolatrous practices. — Ed.
(100) The explanation of this clause, though countenanced by some others, cannot yet be admitted. There is nothing in the text to justify the translation from the “stranger” in verse 6, and who is spoken of in this verse, to the Jewish nation. The foreigners or strangers inhabiting Ashdod are no doubt intended. So thought Theodoret, Drusius, Grotius, Blayney, and Newcome; and such is the view of Henderson, only that he applies the passage to the Philistines generally, and not to the strangers in Ashdod. To consider the foreigner or stranger as a “ruler,” seems not right. This prophecy was fulfilled, says Grotius, in the time of the Maccabees, and he refers to Josephus, 12:12, and to 1Ma 5:66; and also in the time of Alexander, when many of the cities of the Philistines, especially Ashdod and Gaza, were conquered by the Jews, when many of them became proselytes to Judaism.
The explanation of Blayney as to the latter part of the verse is as follows: that the stranger or strangers in Ashdod should be on the same footing as a privileged citizen in Judah, but that the Ekronite, the natural born Philistine should be as a Jebusite in Jerusalem, deprived of the privileges which he had when the country was his own. This would be to “cut off the pride of the Philistines.” — Ed.
Fuente: Calvin’s Complete Commentary
(7) Blood . . . abominations.viz., their idolatrous sacrifices.
Jebusite.Some take this word to mean Jerusalem (comp. Jos. 15:8, and especially Jos. 18:28). Others suppose it to be a designation of the remnant of the Canaanitish tribes, who were, like the Gibeonites, retained for servile duties about the Temple. But since the Jebusite seems to be parallel with the word alluph, governor or prince, rather than contrasted with it, it seems more probable that it refers to the Jebusite people, who dwelt with the children of Judah in Jerusalem, as equals, and not as a conquered race (Jos. 15:63). But for the fact that the place Eleph is distinctly mentioned (ibid.) as being in Benjamin, not Judah, one would be inclined to read the word alluph (which occurs in the singular in this passage only without the u distinctly written) as Eleph, and to understand Jebusi as meaning Jerusalem. Perhaps Eleph was on the borders of Benjamin and Judah, and so may have sometimes been spoken of as belonging to Judah. Nothing is known of any great conversion of Philistines to Judaism at this time; nay, indeed, in later times we still hear of them as hostile to the Jews (1Ma. 3:41; 1Ma. 10:83); but after this last reference they disappear from history as a separate nation, probably because they were no longer distinguishable from the Jews or the Greek settlers of those regions.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. The new population will not continue the attitude of hostility maintained for so many centuries by the Philistines; on the contrary, in time it will be incorporated into the Jewish nation.
His he These pronouns in Zec 9:7 refer to the new population.
Blood According to the law the blood belonged to the deity; it was not lawful for the worshiper to eat it (Lev 17:12; Lev 19:26; compare Eze 33:25). The eating of blood indicates ignorance or willful transgression of the law of Jehovah. Though temporarily the new inhabitants may live contrary to the divine law, in the end Jehovah will draw them unto himself, when they will cease to eat the blood.
Abominations This word is used of idols themselves, here apparently of the flesh of sacrificial animals offered to idols (Num 25:2). The eating of this flesh will be discontinued. The two expressions look forward to a time when idolatry will be completely abolished.
R.V. presents a more satisfactory translation of Zec 9:7 b: “and he also shall be a remnant for our God; and he shall be as a chieftain in Judah, and Ekron as a Jebusite.”
A remnant for our God (R.V.) The remnant consists of the true worshipers of Jehovah (see on Amo 5:15); the new inhabitants of Philistia will become such a company. The complete incorporation into the Jewish nation is predicted in the rest of the verse.
As a governor in Judah R.V., “chieftain.” The word translated “chieftain” or “governor” is used of the head of a thousand (compare Zec 12:5). Here it denotes not the leader, but the division over which he rules (Mic 5:2), and the thought is that Philistia will become just like one of the divisions of Judah, that is, an integral part of the nation. A slight alteration, ‘eleph for ‘alluph, would bring out the thought more clearly, since the former denotes the division itself (Jdg 6:15; 1Sa 10:19).
Ekron Represents, like Ashdod in Zec 9:6, all Philistia.
As a Jebusite Not the Jewish inhabitants of Jerusalem, but the Canaanitish inhabitants of Jebus, who after the conquest of their stronghold by David were in time incorporated into the Jewish nation, so that they became an integral part of the same.
Some consider Zec 9:8 the beginning of the new section. It seems preferable, however, to connect it with Zec 9:1-7. While the judgment falls upon the nations, Jerusalem will enjoy the protecting care of Jehovah.
About mine house Literally, for my house; that is, for the protection of my house. House denotes here not the temple, but the whole land (see on Hos 8:1).
Because of the army R.V., “against the army.” With either translation the thought is that Jehovah will be around his land to protect it against foreign invasions. Another possible translation is “without an army”; Jehovah will not employ an army of soldiers (compare Zec 2:5). The word translated “army” is written peculiarly in Hebrew; this, taken in connection with the fact that LXX. does not agree with the Hebrew, has led many to substitute the LXX. reading, “as a garrison” (so margin R.V.).
Because of him that passeth by Better, R.V., “that none pass through or return.” Jehovah will guard the borders so carefully that no invader can cross them.
Oppressor In Exo 3:7, and other places the same word is translated “taskmaster.” From such taskmasters the Jews suffered again and again, but their staves will be broken. Why, is indicated in the last clause.
For now have I seen with mine eyes The afflictions suffered by the Jews and the cruelties perpetrated by the oppressors. Of these Jehovah will now make an end.
Fuente: Whedon’s Commentary on the Old and New Testaments
Zec 9:7. And I will take away his blood, &c. The Hebrews had a horror of all those who ate their food with the blood: this was expressly forbidden in the law. The meaning is, that when the cities here spoken of shall belong to the Hebrews, the Philistines shall observe the law of the Lord, and there shall no more be seen among them idolatry, superstition, or cruelty. Many of the Philistines became proselytes to the Jewish religion after Alexander Jannaeus had subdued their principal cities, and made them part of his own dominions. Houbigant understands the passage very differently; he renders the last clause thus: “And ye shall be left for our God, and shall be in Judaea as an ox, and Ekron as his manger. The Philistine (says he) is spoken of, in the first part of the verse, as of a wild beast from whose mouth the prey is taken: it is therefore added, that this beast shall be in servitude as an ox; and Ekron, being taken, should be as a manger, whence Judea might have oxen to do its business; all which happened in the time of the Maccabees; but it never happened that the Philistine was a governor in Judah.” However, that expression may well be justified, the prophet meaning that the two people should be so united, that the Philistine should be reckoned as one under the immediate government of Judah, partaking of the same religion, and ruled by the same laws.
Fuente: Commentary on the Holy Bible by Thomas Coke
Zec 9:7 And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he, [shall be] for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite.
Ver. 7. And I will take away his blood out of his mouth ] That is, his bloody prey (for, saith Aben Ezra, these Philistines did, according to the savage custom of those times, eat of the flesh and drink of the blood of the slain enemies), and I will keep them from devouring my people any more.
And his abomination
And he that remaineth
Even he shall be for our God
And he shall be as a governor in Judah
And Ekron as a Jebusite
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
blood. Hebrew bloods. Put by Figure of speech Metonymy (of Adjunct), App-6, for the sacrifices (which were, of course, eaten).
abominations: i.e. the idolatrous sacrifices.
he that remaineth: i.e. the remnant of them.
even be = he also.
shall be for. Supply the Ellipsis thus: “[shall be subject unto]. “
God. Hebrew. Elohim. App-4.
governor = chieftain, or duke.
Ekron. Put by Figure of speech Synecdoche (of the Part), App-6, for Philistines.
Jebusite. Put by Figure of speech Metonymy (of the Adjunct), App-6, for bondservant. (1Ki 9:20, 1Ki 9:21. Isa 11:14.)
Fuente: Companion Bible Notes, Appendices and Graphics
I will: 1Sa 17:34-36, Psa 3:7, Psa 58:6, Amo 3:12
blood: Heb. bloods
he that: Zec 8:23, Isa 11:12-14, Isa 19:23-25, Jer 48:47, Jer 49:6, Jer 49:39, Eze 16:57-61
a governor: Isa 49:22, Isa 49:23, Isa 60:14-16, Gal 3:28
a Jebusite: 2Sa 24:16-23, 1Ch 11:4-6, 1Ch 21:15-30, 1Ch 22:1
Reciprocal: Gen 10:16 – Jebusite 1Ch 1:14 – Jebusite Zep 2:7 – the coast Zec 14:16 – that every
Fuente: The Treasury of Scripture Knowledge
Zec 9:7, Even this half-breed will be reformed from his practice of bloodshed. He will not talk about such acts but will Imitate the principles of the rulers in Judah. The people of Ekron (a Philistine city) will act as if they were citizens of Jerusalem which is meant by a Jebusite.
Fuente: Combined Bible Commentary
9:7 And I will take away his blood out of his mouth, and his abominations from between his {h} teeth: but he that remaineth, even he, [shall be] for our God, and he shall be as a governor in Judah, and {i} Ekron as a Jebusite.
(h) He promises to deliver the Jews when he will take vengeance on their enemies for their cruelty, and the wrongs they did to them.
(i) As the Jebusites had been destroyed, so would Ekron and all the Philistines.
Fuente: Geneva Bible Notes
The Lord would also remove the blood that these pagans ate, which was forbidden in Israel, from their mouths. He would take the unclean, detestable food that they ate from their mouths. Drinking blood and eating unclean food was part of Philistine pagan worship (cf. Isa 65:4; Isa 66:3; Isa 66:17), so the judgment in view included punishment for idolatry. Some remaining Philistines would turn to the Lord and become like the Israelites in their faith in Yahweh. As the Jebusites became incorporated into Israel in David’s day (cf. 2Sa 24:16; 1Ch 21:18), so would the Philistines in the future from Zechariah’s viewpoint.