2<\/strong>. shall border thereby<\/em> ] i.e. as it is near Damascus in situation and like it in character, so shall it be the neighbour or companion of Damascus in the calamities which shall come upon it. The clause may, however, be rendered, And also Hamath, which borders by it<\/strong> (Damascus), shall be its rest, i.e. the rest of the burden of the Lord, as Damascus was said to be in the former verse. Which bordereth thereon<\/em>, R. V.<\/p>\n though it be very wise<\/em> ] Or, because she is<\/em>, R. V. This is best referred to Tyre, the words, “and Zidon,” being almost parenthetical, “Tyre with Zidon.” Though Sidon was the mother city it had long been eclipsed by Tyre, to which in the predictions of other prophets (Isaiah 23<\/span>; Eze 27:28<\/span>), as here (Zec 9:3-4<\/span>), the chief place is assigned. The “wisdom” of Tyre is specially mentioned by Ezekiel, “Behold, thou art wiser than Daniel” (Eze 28:3<\/span>), and as here (Zec 9:3<\/span>) its practical application to the amassing of wealth is noted (Zec 9:4-5<\/span>), and this is made the cause of the judgment that comes upon her (Zec 9:6-7<\/span>).<\/p>\n And Hamath also shall border thereby – <\/B>o<\/SUP>. Near to it in place and character, it shall share its subdual. After the betrayal of Damascus, Parmenio was set over all Syria. The Syrians, not as yet tamed by the losses of war, despised the new empire, but, swiftly subdued, they did obediently what they were commanded.<\/P> And Zidon – <\/B>Zidon, although probably older than Tyre , is here spoken of parenthetically, as subordinate. Perhaps, owing to its situation, it was a wealthy , rather than a strong place. Its name is Fishing-town; in Joshua, it is called the great Jos 11:8<\/span>; Jos 19:28<\/span>, perhaps the metropolis; while Tyre is named from its strength Jos 19:29<\/span>. It infected Israel with its idolatry Jdg 10:6<\/span>, and is mentioned among the nations who oppressed them and from whom God delivered them on their prayers Jdg 10:12<\/span>, probably under Jabin. In the time of the Judges, it, not Tyre, was looked to for protection Jdg 18:7<\/span>, Jdg 18:28<\/span>. In the times of Ezekiel it had become subordinate, furnishing rowers Eze 27:8<\/span> to Tyre; but Esarhaddon, about 80 years before, boasts that he had taken it, destroyed its inhabitants, and re-populated it with people from the East, building a new city which he called by his own name . Tyre too had been taken by Nebuchadnezzar . At the restoration from the captivity, Sidon had the first place, Ezr 3:7<\/span>, which it retained in the time of Xerxes . But Artaxerxes Ochus gained possession of it by treachery, when all Phoenicia revolted from Persia, and, besides those crucified, 40,000 of its inhabitants perished by their own hands , twenty years before the invasion of Alexander, to whom it submitted willingly .<\/P> The prophet having named Tyre and Zidon together, yet continues as to Tyre alone, as being alone of account in the days of which he is speaking, those of Alexander.<\/P> Although – <\/B>Rather, because she is very wise. Mans own wisdom is his foolishness and destruction, as the foolishness of God is his wisdom and salvation. God taketh the wise in their own craftiness Job 5:13<\/span>. For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe 1Co 1:21<\/span>. Of the Hagarenes it is said, they seek wisdom upon earth; none of these know the way of wisdom, or remember her paths (Baruch 3:23). The wisdom of Tyre was the source of her pride, and so of her destruction also. Because thy heart is lifted up, and thou hast said, I am a god, I sit in the seat of God, in the midst of the seas; yet thou art a man and not God, though thou hast set thine heart as the heart of God; behold thou art wiser them Daniel, there is no secret that they can hide from thee. Therefore I will bring strangers upon thee – they shall bring thee down to the pit Eze 28:2<\/span>, Eze 28:8<\/span>. So of Edom Obadiah says, The pride of thy heart hath deceived thee, thou that dwellest in the clefts of the rock. Shall I not destroy the wise men out of Edom, and understanding out of the mount of Esau? Oba 1:3<\/span>, Oba 1:8<\/span>.<\/P> <\/p>\n Verse 2<\/span>. And Hamath also shall border thereby<\/B><\/I>] Hamath<\/I> on the river Orontes; and Tyre<\/I> and Sidon<\/I>, notwithstanding their political wisdom, address, and cunning, shall have a part in the punishment.<\/P> <\/P> These prophecies are more suitable to the days of Jeremiah<\/I> than to those of Zechariah<\/I>; for there is no evidence – although Alexander did take Damascus, but without bloodshed <\/I>– that it was destroyed from the times of Zechariah to the advent of our Lord. And as Tyre<\/I> and Sidon<\/I> were lately destroyed by Nebuchadnezzar, it is not likely that they could soon undergo another devastation.<\/P> <\/p>\n Hamath; a principal noted town of Syria, once called Epiphania; it was near neighbour to the Jews, for it was a boundary of the Land of Promise. <\/P> Shall border thereby; shall be so near to this storm which cometh, that they shall be the. worse for it. The country called by this name, in which Riblah was, and where the barbarous murder of many nobles of the Jews, the murder of Zedekiahs children, and his eyes were put out; all which cruelty and such-like Hamath must suffer, for now God rides his circuit, and judgeth. <\/P> Tyrus; a famous mart as ever the world had, on which Ezekiel bestows his 26th, 27th, and 28th chapters, which see. <\/P> Zidon; another mart, and on the same sea, more ancient than Tyrus, and as much an enemy to the Jews; threatened, as here, so by Ezekiel, Eze 28<\/span>, Tyrus, Eze 28:2<\/span>, Zidon, Eze 28:21<\/span>, which see. <\/P> Though it be very wise; each of them, i.e. the people, the governors, and counsellors of both these cities are subtle, and think by craft to save themselves, but this shall not be, God derides their wisdom, Eze 28:3<\/span>. <\/P> <\/p>\n 2. Hamath<\/B>a Syrian kingdomwith a capital of the same name, north of Damascus. <\/P> shall border thereby<\/B>shallbe joined to Damascus in treatment, as it is in position; shall sharein the burden of wrath of which Damascus is the resting-place. MAURERunderstands “which”; “Hamath, which borders onDamascus, also shall be the resting-place of Jehovah’s wrath<\/I>“(the latter words being supplied from Zec9:1<\/span>). Riblah, the scene of the Jews’ sufferings from their foe,was there: it therefore shall suffer (2Ki 23:33<\/span>;2Ki 25:6<\/span>; 2Ki 25:7<\/span>;2Ki 25:20<\/span>; 2Ki 25:21<\/span>).<\/P> Tyrus . . . Zidon<\/B>lyingin the conqueror’s way on his march along the Mediterranean to Egypt(compare Isa 23:1-18<\/span>).Zidon, the older city, surrendered, and Abdolonymus was made itsviceroy. <\/P> very wise<\/B>in her owneyes. Referring to Tyre: Zec 9:3<\/span>shows wherein her wisdom<\/I> consisted, namely, in building astronghold,<\/I> and heaping up gold and silver<\/I> (Eze 38:3<\/span>;Eze 38:5<\/span>; Eze 38:12<\/span>;Eze 38:17<\/span>). On Alexander’sexpressing his wish to sacrifice in Hercules’ temple in New Tyre onthe island, she showed her wisdom in sending a golden crown, andreplying that the true and ancient temple of Hercules was at Old Tyreon the mainland. With all her wisdom she cannot avert her doom.<\/P><\/p>\n And Hamath also shall border thereby<\/strong>,…. By the land of Hadrach, or by Damascus; and that it was near Damascus is clear from<\/p>\n Isa 10:9<\/span> it is called Hamath the great in Am 6:2<\/span> and according to Jerom d, is the same with Antioch, which he says was so called by some; and the Targum of Jonathan ben Uzziel on Nu 13:21<\/span>, renders Hamath by Antioch: and, if so, here was the Lord’s rest likewise; here the Gospel was preached, and many converted, and a church, consisting of Jews and Gentiles, was formed; and here the disciples were first called Christians, Ac 11:26<\/span>.<\/p>\n Tyrus and Zidon<\/strong>; these were famous cities of Phoenicia; upon the borders of these our Lord himself was, Mt 15:21<\/span> of the conversion of the inhabitants of these places the psalmist prophecies,<\/p>\n Ps 45:12<\/span> here likewise the Lord had his resting place; we read of the disciples here, Ac 21:3<\/span>:<\/p>\n though it be very wise<\/strong>; particularly Tyre, which was famous for wisdom, Eze 28:3<\/span> which the Lord confounded by the preaching of the Gospel, and by the foolishness of that saved them that believe. Kimchi refers this to the times of the Messiah; his note is, she shall not trust in her wisdom in the time of the Messiah: so Ben Melech.<\/p>\n d Comment. in Amos, fol. 44. C. & Quaest. Hebr. in Genesim, fol. 67. B. So Cyril. in Amos, p. 312.<\/p>\n Zec 9:2<\/span>. “And Hamath also, which borders thereon; Tyre and Sidon, because it is very wise.<\/em> Zec 9:3<\/span>. And Tyre built herself a stronghold, and heaped up silver like dust, and gold like dirt of the streets.<\/em> Zec 9:4<\/span>. Behold, the Lord will cause it to be taken, and smite its might in the sea, and she will be consumed by fire.” Chamath <\/em> is appended to Damascus by v e gam <\/em> (and also). Tigbol<\/em> – bah <\/em> is to be taken as a relative clause; and bah <\/em> refers to chamath <\/em>, and not to ‘erets chadrakh <\/em> (the land of Hadrach). “ Hamath<\/em> also,” i.e., on the Orontes, the present Hamah<\/em> (see at Gen 10:18<\/span>), which borders on Damascus, i.e., which has its territory touching the territory of Damascus, sc. will be a resting-place of the burden of Jehovah. The relative clause connects Hamath<\/em> with Damascus<\/em>, and separates it from the names which follow. Damascus and Hamath represent Syria. Tyre and Sidon, the two capitals of Phoenicia, are connected again into a pair by the explanatory clause . For although is in the singular, it cannot be taken as referring to Sidon<\/em> only, because Tyre is mentioned again in the very next verse as the subject, and the practical display of its wisdom is described. The singular cannot be taken distributively in this sense, that being wise applies in just the same manner to both the cities (Koehler); for the cases quoted by Gesenius (146, 4) are of a totally different kind, since there the subject is in the plural, and is construed with a singular verb; but is subordinate to , “Tyre with Sidon,” Sidon being regarded as an annex of Tyre, answering to the historical relation in which the two cities stood to one another, – namely, that Tyre was indeed originally a colony of Sidon, but that it very soon overshadowed the mother city, and rose to be the capital of all Phoenicia (see the comm. on Isaiah 23), so that even in Isaiah and Ezekiel the prophecies concerning Sidon are attached to those concerning Tyre, and its fate appears interwoven with that of Tyre (cf. Isa 23:4<\/span>, Isa 23:12<\/span>; Eze 28:21<\/span>.). Hence we find Tyre only spoken of here in Zec 9:3<\/span>, Zec 9:4<\/span>. This city showed its wisdom in the fact that it built itself a fortress, and heaped up silver and gold like dust and dirt of the streets. Zechariah has here in his mind the insular Tyre, which was built about three or four stadia from the mainland, and thirty stadia to the north of Palae-tyrus<\/em>, and which is called in Isa 23:4<\/span>, because, although very small in extent, it was surrounded by a wall a hundred and fifty feet high, and was so strong a fortification, that Shalmaneser besieged it for five years without success, and Nebuchadnezzar for thirteen years, and apparently was unable to conquer it (see Delitzsch on Isaiah<\/em>, at Isa 23:18<\/span>). This fortification is called matsor <\/em>. Here Tyre had heaped up immense treasures. Charuts <\/em> is shining gold (Psa 68:14<\/span>, etc.). but the wisdom through which Tyre had acquired such might and such riches (cf. Eze 28:4-5<\/span>) would be of no help to it. For it was the wisdom of this world (1Co 1:20<\/span>), which ascribes to itself the glory due to God, and only nourishes the pride out of which it sprang. The Lord will take the city. Horsh <\/em> does not mean to drive from its possession – namely, the population (Hitzig) – for the next two clauses show that it is not the population of Tyre, but the city itself, which is thought of as the object; nor does it mean to “give as a possession” – namely, their treasures (Calv., Hengst., etc.) – but simply to take possession, to take, to conquer, as in Jos 8:7<\/span>; Jos 17:12<\/span>; Num 14:24<\/span> (Maurer, Koehler). And will smite in the sea , not “her bulwarks:” for , when used of fortifications, neither denotes the city wall nor earthworks, but the moat, including the small outer wall (2Sa 20:15<\/span>) as distinguished from the true city wall ( chomah <\/em>, Isa 26:1<\/span>; Lam 2:8<\/span>), and this does not apply to the insular Tyre; moreover, cannot be taken here in any other sense than in Eze 28:4-5<\/span>, which Zechariah follows. There it denotes the might which Tyre had acquired through its wisdom, not merely warlike or military power (Koehler), but might consisting in its strong situation and artificial fortification, as well as in the wealth of its resources for defence. This will be smitten in the sea, because Tyre itself stood in the sea. And finally, the city will be destroyed by fire.<\/p>\n Zechariah goes on with the same subject: for he says now, that destruction was nigh all the nations who, being neighbors, harassed the people of God. Yesterday I briefly referred to what he had in view, which was to show, that God would so defend his Church as to execute vengeance on all the ungodly who had unjustly persecuted it; and he spoke of the kingdom of Syria, which was contiguous to Judea. But he now goes farther, — that the wrath of God would extend to the remoter parts of Syria: for Hamath is Antioch the great, and it gave a name to a part of Syria. Damascus was the metropolis of the Syrian empire. But as we have said elsewhere, this word is variously taken in Scripture, but generally for the whole country extending from Judea to the Euphrates and even beyond it. We now then see why Zechariah adds Antioch to Syria, as though he had said, that God would now be the avenger of his people, not only by rewarding bordering cities, but also those afar off. He then passes on to Tyrus and Simon, which were, as it is well known, cities on the sea-side, and were also nigh to the Jews; for there was no great distance between Galilee and Phoenicia. But as we said yesterday, destruction is denounced on all the nations who had been inimical to the chosen people. <\/p>\n He says that Hamath, or Antioch, would be in its border. All nearly with one consent apply this to Judea or to Jerusalem, but they are mistaken; and this whole chapter is misunderstood by all expositors, Jews and others. I indeed feel ashamed when I see how widely they have departed from the meaning of the Prophet, and it will be almost a trial to me wholly to reject their mistakes. But it will become plainly evident that none of them have understood what the Prophet means. <\/p>\n They thus explain the passage, that Antioch would be within the borders of Judea, as God would consecrate to himself the lands which were before heathen. But the Prophet no doubt says, as I have already stated, that Antioch would be within the borders of Syria whenever God should visit them all for their wickedness, as though he had said, “God will involve in the same punishment that part of Syria which derives its name from Antioch, because with united forces had all the Syrians assailed his chosen people; though then they are far distant from Judea, they shall yet partake of the same punishment, because they took up arms against his Church.” Hamath then, or Antioch, shall be in the borders of Damascus; that is, it shall not be exempt from the punishment which God will inflict on the bordering kingdom of and. And as we advance this view will become more clear. (96) <\/p>\n He adds, Tyrus and Sidon, though it be very wise. The particle כי, ki, is used, which is properly causal; but we may gather from many parts of Scripture that it is taken as an adversative. Either meaning would not, however, be unsuitable, that God would take vengeance on the Sidonians and Syrians, because they were very crafty, or though they were cautious, and seemed skillful and cunning in managing their affairs: they were not however to escape God’s judgment. If the former meaning be approved, it was the Prophet’s object to show, that when men are extremely provident and labor to fortify themselves by crafty means, God is opposed to them; for it is his peculiar office to take the crafty by their own craftiness. As then too much cunning and craftiness displease God, it may suitably be said, that the Syrians and Sidonians were now summoned before God’s tribunal, because they were extremely crafty, as is commonly the case with merchants in wealthy and maritime cities; for they learn much cunning by the many frauds which they are almost compelled to use. Since then the Sidonians and Syrians were such, it was right to denounce vengeance on them. But the other view is equally suitable, that all the craft of Tyrus and Simon would not prevent God from executing his judgment. As to myself, I think that a reason is here given why God threatens ruin to the Syrians and Sidonians, even because they were given to crafty artifices, and thus circumvented all their neighbors. <\/p>\n But he uses a good word by way of concession; for all who intend to deceive cover their craft with the name of wisdom or prudence. “They wish to be cautious,” when yet they wickedly deceive others by their intrigues and frauds. A concession then is made as to the word wise: but the Prophet at the same time teaches us, that this kind of wisdom is hateful to God, when by the loss of others we increase our own wealth: for an explanation immediately follows — <\/p>\n (96) And also on Hamath, which bordereth thereby. — Newcome. The construction of the whole passage, as given in our version by Newcome and Henderson, is not satisfactory. The resting-place of the burdens was to be Damascus, Hamath, Tyre, and Sidon. The following then would be its grammatical rendering — <\/p>\n <\/p>\n 1. The burden of the word of Jehovah on the land of Hadrach; And Damascus shall be its resting-place, (For Jehovah has an eye to see men And all the tribes of Israel,) <\/p>\n 2. And also Hamath, which borders on it, Tyre and Zidon also: for she is very wise; <\/p>\n 3. And built hath Tyre a fortress for herself, And has heaped up silver as dust, And fine gold as the mire of the streets. <\/p>\n 4. Behold, the Lord will disposess her, And smite in the sea her strength, And with fire shall she be devoured. <\/p>\n As to “Tyre and Zidon,” the expression “very wise” belongs to the latter, and not to the former, as Henderson suggests; and then the character or state of Tyre is described in the following lines. This exactly corresponds with the usual style of the Prophets; when two things are mentioned, the last is first explained, and then the first. The boast of wisdom was the character of Zidon; confidence in its strength and riches is what is ascribed to Tyre. — Ed. <\/p>\n (2) And Hamath . . . thereby.<\/strong>Better, And even upon Hamath,<\/em> [which] borders on it<\/em>: viz., on Damascus.<\/p>\n Thus far concerning Syria; now he speaks of Phnicia. The terms of the denunciation of Syria are so general, that if they stood alone we should be at a loss to fix the era of their fulfilment. But the case is different with Tyre (Zec. 9:2-4<\/span>); for, though Tyre was besieged by Shalmanezer, and perhaps even taken by Nebuchadnezzar, it was certainly never devoured with fire until (B.C. 333) Alexander, having slain all save those who fled to the temples, ordered the houses to be set on fire (Q. Curtius<\/em>).<\/em> At the same time, though he attacked Phnicia with the main body of his army, he sent a detachment under Parmenio to operate against Syria. To this date, then, we consider this prophecy to refer. (On the mention of these nations in particular, and the argument founded on the supposed similarity of Zec. 1:1-8<\/span>, and Amo. 1:1<\/span> to Amo. 2:6<\/span>, see Introduction,<\/em> B. 2.)<\/p>\n And Hamath also shall border thereby; Tyrus and Zidon, though it be very wise. 3 And Tyrus did build herself a strong hold, and heaped up silver as the dust, and line gold as the mire of the streets. 4 Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire. 5 Ashkelon shall see it, and fear; Gaza also shall see it, and be very sorrowful; and Ekron, for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited. 6 And a bastard shall dwell in Ashdod; and I will cut off the pride of the Philistines. 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. 8 And I will encamp about mine house, because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.<\/p>\n<\/p>\n Hadrach lay near to Hameth, which some have thought to be the same with Antioch; and Tyrus and Zidon, we are well acquainted with in the Gospel. So that when we consider that Christ’s followers were called Christians first in Antioch, doth it not seem to imply very plainly, that this burden spoken of to those nations, was intended for a joyful one, and not to groan under. See that sweet, prophecy of Isaiah concerning gospel mercies, to this effect. Isa 9:1-7<\/span> ; Act 11:26<\/span> . With respect to what is said about Tyrus laying up silver as the dust, and the Lord casting her out; if read spiritually, and with an eye to the Lord’s rich mercies in Christ, these self-confidences we know must be all removed to make way for the humble reception of Jesus. Before Christ is revealed to the heart, it is the conduct of everyone to weary himself for very vanity. Hab 2:13<\/span> ; Isa 19:18<\/span> . to the end.<\/p>\n Zec 9:2 And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise.<\/p>\n Ver. 2. And Hamath also shall border thereby<\/strong> ] i.e.<\/em> Shall share in the same punishment with Damascus, and fare the worse for its neighbourhood. <\/p>\n <\/p>\n Though it be very wise<\/strong> ] And think to outwit the enemy, to be too hard for him that way, as Midian was for Israel, by his wiles rather than by his wars, Num 25:18<\/span> . God taketh these wizards in their own craft, , 1Co 3:19<\/span> , , as beasts in a toil, and makes very fools of them, notwithstanding their many fetches; specially when they boast of their wit, as Tyre did, Eze 28:3-4<\/span> , &c., and trust in it, Pro 3:5<\/span> . The Phoenicians and Tyrians were wont to boast that they first found out the use of letters, &c. Sure it is that by much trading by sea they were growing cunning and crafty merchants, to defraud others; and this they coloured with the name of wisdom. Wise they were in their generation, Luk 16:8<\/span> ; but so is the fox, the serpent, and the devil; who when he was but young outwitted our first parents. And we are still sensible of his sleights, and not ignorant of his wiles, his methods, and his stratagems.<\/p>\n Hamath. Now Hama, <\/p>\n shall border thereby = [which] bordereth thereon: i.e. on the land of Hadrach. <\/p>\n though = because. <\/p>\n Hamath: Num 13:21, 2Ki 23:33, 2Ki 25:21, Jer 49:23, Amo 6:14 <\/p>\n Tyrus: Isa 23:1-18, Eze 26:1 – Eze 28:26, Joe 3:4-8, Amo 1:9, Amo 1:10 <\/p>\n Zidon: 1Ki 17:9, Eze 28:21-26, Oba 1:20 <\/p>\n it be: Eze 28:3-5, Eze 28:12 <\/p>\n Reciprocal: Gen 10:18 – Hamathite Jos 11:8 – great Zidon 2Ki 19:13 – the king Isa 11:11 – Hamath Jer 25:22 – Tyrus Jer 47:4 – Tyrus Eze 26:2 – Tyrus Eze 28:4 – General Eze 47:16 – Hamath Mat 11:22 – Tyre Act 27:3 – Sidon<\/p>\n Zec 9:2, Hamath was an important city of Syria and Tyrm and Zidon were cities of the Phoenicians. All these places were destined to see and recognize the greatness of God’s people after he has rescued them from the effects of the captivity.<\/p>\n Zec 9:2-5. And Hamath also shall border there by Or, Hamath also shall be within its borders. That is, the borders of this prophecy. Hamath shall be involved in the calamities which this prophecy denounces. I suppose, says Newcome, that Hamath on the river Orontes is meant. It was the capital of one part of Syria, and formed, some time, an independent kingdom. See note on Jer 49:23. Tyrus and Zidon These cities also, shall be reached by the judgments threatened in this prophecy; though it be very wise Although Zidon prides itself so much for its skill and knowledge of things, and puts much confidence in its crafty counsels. Blayney renders the latter clause of this verse and the next, And Sidon, though she be very wise, and hath built Tyre, a fortress, for herself; and hath heaped up silver as the dust, and fine gold as the mire of the streets. Zidon was the capital of Phenicia, and mother of Tyre. For Justin informs us, (lib. 18. cap. 3,) that the Sidonians, when their city was taken by the king of Ascalon, betook themselves to their ships and built Tyre. Hence Tyre is called the daughter of Sidon, Isa 23:12. The Sidonians were famous all over the world for their knowledge and skill in arts and sciences, and for their great riches, acquired by their traffic: see notes on Isa 23:2; Isa 23:4; Isa 23:12; Eze 27:8; Eze 28:2.<\/p>\n Behold, the Lord will cast her out Will cast out her inhabitants. And he will smite her power in the sea, &c. The Sidonians, according to Diodorus Siculus, (lib. 16. p. 116;) on the approach of the army sent against them by Ochus, king of Persia, first of all destroyed their shipping at sea; and then retiring within the walls of the city, when they found they could hold out no longer, set fire to their houses, and burned themselves with all their families and effects together. Thus their wealth was effectually smitten, when by burning their ships, their commerce, the source of their riches, was annihilated; and this last act of desperation completely fulfilled the remaining part of the prophecy. No wonder if their neighbours, the Philistines, (as is signified in the next verse,) were struck with consternation at seeing the disastrous fate of those on whose assistance they depended. See Blayney. Probably also the destruction of Tyre by Alexander the Great may be predicted in these verses; of which see the places referred to above. Ashkelon shall fear; Gaza also be very sorrowful, and Ekron These cities flattered themselves, that if Tyre could withstand Alexander, they also should be able to escape his hand; but Tyre being taken, all these hopes vanished. Alexander made himself master of Gaza immediately after the taking of Tyre; 10,000 of the inhabitants were slain, and the governor Betis dragged round the city wall till he was dead. King is a general word for any governor, in Hebrew, as has been before observed. Strabo, speaking of Gaza, lib. 16., says, It was formerly a city of note, but was destroyed by Alexander the Great. Or, according to Josephus, having suffered severely, upon being taken by Alexander, it was at length totally ruined and destroyed by Alexander Jannus, one of the Asmonean kings of Judah. Hence we read, Act 8:26, Gaza which is desert. And Ashkelon shall not be inhabited Blayney reads, shall not be established; literally, shall not sit. Ashkelon, and the other cities of the Philistines, having been subjugated by Nebuchadnezzar, as foretold Jeremiah 47., never recovered their former independence, but, falling under the dominion of the great empires in succession, were almost continually involved in their wars, and suffered considerably, till by degrees they dwindled away, and at last sunk to nothing.<\/p>\n 9:2 And Hamath also shall border {d} by it; Tyre, and Zidon, though it be {e} very wise.<\/p>\n (d) That is, by Damascus: meaning, that Harnath or Antiochia would be under the same rod and plague.<\/p>\n (e) He secretly shows the cause of their destruction, because they deceived all others by their craft and subtilty, which they cloaked with this name of wisdom.<\/p>\n And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise. 2. shall border thereby ] i.e. as it is near Damascus in situation and like it in character, so shall it be the neighbour or companion of Damascus in the calamities which shall come upon it. The clause may, however, be … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 9:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-23012","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23012","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=23012"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23012\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23012"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23012"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23012"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"