6<\/strong>. a bastard<\/em> ] The word only occurs here and in Deu 23:2<\/span> (3, Heb.). There it is probably used of one born of incest or adultery. ( Speaker’s Commentary<\/em>, Vol. I. pt. ii. p. 884.) Here perhaps it is employed rather as a term of contempt, “a mixed and ignoble race” ( a bastard race<\/em>, R. V. margin), than in its strictly literal sense. The LXX. who render in Deut. have here .<\/p>\n And a bastard shall dwell at Ashdod – <\/B>o<\/SUP> The mamzer was one born unlawfully, whether out of marriage, or in forbidden marriage, or in adultery . Here it is, probably, like our spurious brood ; whether it was so itself or in the eyes of the Ashdodites; whence he adds.<\/P> I will cut off the pride of the Philistines – <\/B>Pride would survive the ruin of their country, the capture of their cities, the less of independence. It would not survive the loss of their nationality; for they themselves would not be the same people, who were proud of their long descent and their victories over Israel. The breaking down of nationalities, which was the policy of Alexander, was an instrument in Gods hands in cutting off their pride.<\/P><\/p>\n Verse 6<\/span>. A bastard shall dwell in Ashdod<\/B><\/I>] This character would suit Alexander very well, who most certainly was a bastard<\/I>; for his mother Olympia said that Jupiter Ammon entered her apartment in the shape of a dragon, and begat Alexander! Could her husband Philip believe this? The word signifies a stranger<\/I>.<\/P> <\/p>\n A bastard; some say Alexander the Great was by Olympias confession declared to be a bastard, and that he is here pointed at; but I think rather strangers, who have no right of inheritance, yet did dwell here, are meant, called bastards because not the rightful heirs, but intruders. <\/P> Ashdod; Azotus, now a strong town, a city of the Philistines, but still of the same temper with the rest against the Jews, and now, as before, Zep 2:4<\/span>, must suffer with them. <\/P> I will cut off the pride of the Philistines, in these strong cities did the Philistines glory, and boast themselves as having been too hard for the Jews, even at their first coming to Canaan, who could not take their cities from them; but now the fatal change is foretold, God will cut off this pride of theirs, as he did in the times of the Grecians, the Seleucidae, and the Maccabees. <\/P> <\/p>\n 6. bastard<\/B>not the rightfulheir; vile and low men, such as are bastards (De23:2<\/span>) [GROTIUS]. Analien;<\/I> so the Septuagint;<\/I> implying the desolation of theregion wherein men shall not settle, but sojourn in only as alienspassing through [CALVIN].<\/P><\/p>\n And a bastard shall dwell in Ashdod<\/strong>,…. Some p take “mamzer”, the word for “bastard”, to be the name of a people that should dwell in Ashdod; this is the same place with Azotus, Ac 8:40<\/span> and was also one of the five lordships of the Philistines,<\/p>\n Jos 13:3<\/span> some, by the “bastard” here, understand Alexander the great, who gave out that he was not the son of Philip, but of Jupiter Ammon: others think Jonathan the Maccabee is intended, who took this place and burnt it with fire, and the temple of Dagon in it,<\/p>\n “83 The horsemen also, being scattered in the field, fled to Azotus, and went into Bethdagon, their idol’s temple, for safety. 84 But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.” (1 Maccabees 10)<\/p>\n and though he was not a bastard, yet was a stranger to the Philistines; in which sense the Jewish commentators, Jarchi and Kimchi, interpret the word, and understand it of the Israelites who should dwell in this place; even those, as Aben Ezra says, who were abject, mean, and despised among the Israelites; which would be a great mortification to the proud Philistines, as is suggested in the next clause: and to this sense the Targum paraphrases the words,<\/p>\n “and the house of Israel shall dwell in Ashdod, who shall be in it as strangers:”<\/p>\n but it is best to understand this of Israelites indeed, of true Christians, who are accounted spurious, not the children of God, but aliens and strangers, the filth of the world, and the offscouring of all things; who should dwell here when the Gospel was preached in it, as doubtless it was by Philip, Ac 8:40<\/span> and so the Septuagint, Syriac, and Arabic versions render the words, “and strangers shall dwell in Ashdod”; men of another religion, and despised and not owned even by their relations, as if they were bastards.<\/p>\n And I will cut off the pride of the Philistines<\/strong>; by Alexander, and by the Jews in the times of the Maccabees, bringing them into subjection, which their haughty spirits could not well bear; or through the abolition of their old Heathenish religion, in which they prided themselves. It may be observed, that all along the conversion of these various people to Christianity is expressed in terms which seem to signify the destruction of them; and that partly because, in the literal sense, reference is had to the conquest of them by Alexander, by which means the Greek language obtained in Syria and Phoenicia, into which, a little after, the Bible was translated, which paved the way for the bringing of these people to the knowledge of Christ, through the preaching of the Gospel; and partly because Paganism was abolished in these places when Christianity prevailed.<\/p>\n p R. Judah ben Bileam apud Aben Ezram in loc.<\/p>\n In this verse the Prophet denounces a similar ruin on Azotus, and the whole land of the Philistines, or on the whole land of Palestine. For what interpreters say, that the Jews would dwell at Azotus as strangers, that is, though they had previously been counted aliens, is to reach neither heaven nor earth. The Prophet on the contrary means, that after the destruction of these cities, if any inhabitants remained, they would be like strangers, without any certain habitation. The Prophet then mentions the effect, in order to show that the country would be waste and desolate, so as to contain no safe or fixed dwellings for its inhabitants. Some render it spurious, as it is rendered in some other places; and they understand it of the Jews, because they had been before in a mean condition, as though they were like a spurious race. But their opinion is probable, who derive ממזר, memezar, from זור, zur, which means to peregrinate; and they quote other instances, in which the double ממ, mem, is used in the formations of a noun; and it is easy to prove, from many passages of scripture, that ממזר, memezar, means a stranger. (98) And if any one carefully considers the design of the Prophet, he will see the truth of what I have said — that is, that his object is to show, that all the inhabitants of Azotus, and of the land of the Philistine, would be like lodgers, because all places would be desolate through the slaughter and devastations of enemies. As then Ashdod and Palestine had been before noted for the number of their people, the Prophet says that all the cities of Palestine, and the city Ashdod, would be deserted, except that there would be there a few scattered and wandering inhabitants, like those who sojourn in a strange land. It follows — <\/p>\n (98) That this is its meaning is generally admitted, as given by the Septuagint, the Targum, and the Syriac version, and adopted by Grotius, Newcome, Blayney, and Henderson. Lee accounts for the double [ מ ] by deriving the word from [ מן ], from, [ עם ], people, and [ זר ], a foreigner, or stranger. The poetical singular is used for the plural, as is the case in the following verse. The whole passage may be thus rendered — <\/p>\n <\/p>\n 6. And dwell shall a stranger in Ashdod; (For I will cut off the pride of the Philistines;) <\/p>\n 7. And I will remove his blood from his mouth, And his abominations from between his teeth, And left shall he be, even he, for our God; So that he shall be as a chief in Judah, And Ekron as a Jebusite. <\/p>\n The “his” and “he” in this last verse is the “stranger” in verse 6; and that is used in a collective sense, properly rendered strangers, or foreigners, [ ἀλλογενεις ] by the Septuagint; so that the plural, in all these instances, might suitably be adopted in a translation — The “pride of the Philistines” was cut off by introducing strangers into their cities; and this line may be considered as parenthetic. — Ed. <\/p>\n (6) A bastard.<\/strong>i.e.,<\/em> a mixed race. It was a special point in Alexanders policy to break up nationalities, and to fuse different peoples.<\/p>\n 6<\/strong>. <\/strong> The full-blooded Philistines will be displaced by a mixed race. <\/p>\n A bastard <\/strong> Margin R.V., “a bastard race.” An obscure phrase. In Deu 23:2<\/span>, the word denotes one who is not a full-blooded citizen, one with whose birth a blemish of some sort is connected. Here it seems to denote a race which, from the view point of the Philistines, is not full-blooded, a foreign or mixed race. The term implies nothing concerning the moral character of the new population. <\/p>\n Ashdod <\/strong> What is true of one city is true of the whole land. <\/p>\n The pride of the Philistines <\/strong> The judgment implied in 6a will be sufficient to bring to an end the pride and haughtiness of the Philistines; they will be completely humiliated.<\/p>\n Zec 9:6<\/span><\/em><\/strong>. <\/strong>And a bastard shall dwell, <\/em><\/strong>&c.<\/strong> And a foreigner <\/em>or alien shall dwell, <\/em>&c. Houbigant. <\/p>\n In Ashdod<\/em><\/strong><\/strong> Ashdod, or Azotus, was burned and destroyed by Jonathan brother of Judas Maccabeus, and nearly eight thousand of its men burned or slain. 1Ma 10:84-85<\/span>. These were, probably, what was meant by “the pride of the Philistines,” the prime or excellency of the ancient inhabitants, in whose room the strangers were introduced. <\/p>\n Zec 9:6 And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.<\/p>\n Ver. 6. But a bastard shall dwell at Ashdod<\/strong> ] Perhaps he meaneth Alexander; who was a bastard, by his mother Olympia’s confession. The Greek here hath , a stranger, an alien, or one of another generation, as the Greeks under Alexander, and afterwards the Jews under the Maccabees. Whence the Chaldee turns this text thus; The house of Israel shall dwell in Ashdod, and shall be there as strangers which have no father. In the Acts we find that the Jews were scattered up and down Palestine, and some found at Azotus, or Ashdod, Act 8:40<\/span> . <\/p>\n <\/p>\n And I will cut off the pride of the Philistines<\/strong> ] That is, their wealth, strength, and whatsoever else they gloried in, and grew insolent, and injurious to the Church.<\/p>\n bastard = half-breed, or mongrel. <\/p>\n dwell = sit [as king]. <\/p>\n Ashdod. Now Esdud. <\/p>\n Ecc 2:18-21, Ecc 6:2, Amo 1:8, Isa 2:12-17, Isa 23:9, Isa 28:1, Dan 4:37, Zep 2:10, 1Pe 5:5 <\/p>\n Reciprocal: Deu 23:2 – General 1Sa 6:17 – Ashdod Neh 4:7 – Ashdodites Zep 2:7 – the coast Act 8:40 – at<\/p>\n Zec 9:6. Bastard is from MAMZOB which Strong defines, “From an unused root meaning to alienate: a mongrel i.e., born of a Jewish father and a heathen mother.” The verse means that the proud heathen city of Ashdod would have to tolerate the presence of a half-breed, one with Jewish blood in his veins which would be humiliating to the high minded heathen people.<\/p>\n Zec 9:6-7. And a bastard shall dwell in Ashdod Newcome reads, strangers, understanding by the expression, a strange and spurious race; a despicable race; born of harlots. But Blayney, who reads, a stranger, observes, that the Hebrew word, here used, does not imply an illegitimate offspring. In proof of which he quotes Psa 69:8, where , a word from which the above is derived, is translated a stranger, so that he supposes the sense of this clause to be, that the city of Ashdod should be peopled with strangers, not descended from its present possessors. The LXX. and Chaldee understand the expression in the same sense. And I will cut off the pride of the Philistines Ashdod, or Azotus, was burned and destroyed by Jonathan, brother of Judas Maccabeus, and eight thousand of its men burned or slain, 1Ma 10:84-85. These were probably intended here by the pride of the Philistines, that is, the pride, or excellence, of the ancient inhabitants, in whose room the strangers were introduced. And I will take away his blood out of his mouth The Philistine shall be brought down so low, that he shall not be in a condition to molest or threaten slaughter to his neighbours, as he did formerly. And his abominations from between his teeth He shall be reduced to such poverty, that he shall no more make banquets in honour of his idols, and feast upon them. The idolatrous and abominable practices of the Philistines shall cease. The metaphor is taken from beasts of prey, who gorge themselves with blood. Ashdod is mentioned by Josephus among the cities of the Phenicians which were under the dominion of the Jews; and it is well known that they exacted of all who were under their authority, a conformity, in a certain degree, to their religious rites and ceremonies. This will explain what is meant by taking his blood, &c. The stranger was required to abstain from eating blood, and from such things as were held in abomination by the Jewish law. But he that remaineth, even he shall be for our God This was fulfilled in the times of the Maccabees, and also in the times of Alexander Jannus, who subdued their principal cities, as Josephus relates, (Antiq., lib. 13. cap. 23,) and made them part of the Jewish dominions, the inhabitants of several of which embraced the Jewish religion. And he shall be as a governor in Judah Shall be regarded and honoured. Blayney renders it, Shall be as a citizen in Judah, considering the expression as being used in contrast to the word which he renders stranger, Zec 9:6; and signifying that the stranger who should come to dwell in Ashdod, would, after renouncing all his heathenish practices, become a convert to the true God, and, as a governor in Judah, entitled to all the same privileges in that city, as a prime citizen enjoyed among the Jews: terms these which exactly correspond with those used by St. Paul, who, having called the unconverted Gentiles, , strangers and foreigners, entitles them, after their conversion, , fellow-citizens with the saints, and of the household of God, Eph 2:19. And Ekron as a Jebusite And the Philistines shall have the same privileges allowed them, and be put on the same footing, as the Jebusites, the ancient inhabitants of Jerusalem were, when the Israelites conquered them: see Jdg 1:21.<\/p>\n 9:6 And a {g} bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.<\/p>\n (g) Meaning, that all would be destroyed, save a very few, that would remain as strangers.<\/p>\n And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines. 6. a bastard ] The word only occurs here and in Deu 23:2 (3, Heb.). There it is probably used of one born of incest or adultery. ( Speaker’s Commentary, Vol. I. pt. ii. p. 884.) Here perhaps … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 9:6”<\/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-23016","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23016","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=23016"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23016\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23016"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23016"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23016"}],"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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/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":"