14<\/strong>. whirlwinds of the south<\/em> ] which were the most vehement and destructive. Isa 21:1<\/span>; Job 37:9<\/span>.<\/p>\n And the Lord shall be seen over them – <\/B>o<\/SUP> He will reveal himself, protecting them. Cyril: He says plainly, that the Lord God will be with them and will fight in serried array with them and will with them subdue those who resist them. It is as if he would say, When they go forth and preach everywhere, the Lord shall work with them and confirm the word with signs following Mar 16:20<\/span>. And His arrow shall go forth as the lightning. Habakkuk directly calls the lightnings the arrows of God: at the light of Thine arrows they went . Here it is probably of an invisible agency, and so compared to that awful symbol of His presence, the lightning.<\/P> And the Lord God shall blow with the trumpet – <\/B>As their Commander, ordering their goings. The blowing of the trumpet by the priests in war was commanded, as a reminiscence of themselves before God, If ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets, and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies Num 10:9<\/span>. Abijah said, God Himself is with us for our captain, and His priests with sounding trumpets to cry alarm against you 2Ch 13:12<\/span>.<\/P> And shall go with whirlwinds of the south – <\/B>As being the most vehement and destructive. So Isaiah, As whirlwinds in the south sweep by, He cometh from a desert, from a terrible land Isa 21:1<\/span>. Such smote the four corners of the house where Jobs children were , and they perished.<\/P> <\/p>\n Verse 14<\/span>. The Lord shall be seen over them<\/B><\/I>] Shadowing and refreshing them, as the cloud did the camp in the wilderness.<\/P> <\/P> His arrow shall go forth as the lightning<\/B><\/I>] They shall be conquered in a way that will show that God fights for his followers.<\/P> <\/P> The description here is very sublime; we have a good imitation of it in Nonnus: – <\/P> ,<\/P> <\/P> .<\/P> NONN. DIONYS., lib. 6. ver. 229.<\/P> <\/P> “When heaven’s dread trumpet<\/I>, sounding from on high,<\/P> Breaks forth in thunders through the darken’d sky;<\/P> The pregnant clouds to floods of rain give birth.<\/P> And stormy Jove o’erwhelms the solid earth.”<\/P> J. B. B. C.<\/P> In these two verses there is a fine image<\/I>, and an allusion<\/I> to a particular fact, which have escaped the notice of every commentator. I must repeat the verses:<\/P> Zec 9:13<\/span>: When I have bent<\/I> Judah for me, filled the bow<\/I> with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.<\/P> Zec 9:14<\/span>: And the LORD shall be seen over them, and his<\/I> arrows shall go forth like lightning<\/I>.<\/P> The reader will consult what is said on Ho 7:16<\/span>, relative to the oriental bow<\/I>, which resembles a [figure “C”] in its quiescent state, and must be recurved<\/I> in order to be strung. Here, Judah<\/I> is represented as the recurved bow; Ephraim<\/I>, as an arrow<\/I> placed on the string<\/I>, and then discharged against the Javanites or Greeks with the momentum of lightning<\/I>; the arrow kindling<\/I> in its course through the air, and thus becoming the bolt of death to them against whom it was directed. <\/P> Volat illud, et incandescit eundo,<\/P> Et quos non habuit, sub nubibus invenit ignes.<\/P> <\/P> “It flies apace; and, heating<\/I>, mounts on high,<\/P> Glows<\/I> in its course, and burns<\/I> along the sky.” <\/P> <\/p>\n The Lord, the Almighty God, the God of Israel, Lord of hosts, <\/P> shall be seen over them; shall manifestly appear for them by his works of power against their enemies. <\/P> His arrow; alluding to warriors, that then used the bow: Gods judgments, which slew his churchs enemies, were swift, irresistible, and sudden in striking and killing them. <\/P> Shall go forth as the lightning; which breaks forth with violence, and runs from east to west in a moment, which is very terrible many times. <\/P> The Lord God; their God, the God of Israel, <\/P> shall blow the trumpet, give the alarm to them to provide for the war, sound the call to bring them together, and the march also for their moving, and sound the charge too; God will infuse new courage, and give directions. <\/P> And shall go, in the head of them as Captain-general, <\/P> with whirlwinds, with fury and strength like that of whirlwinds, <\/P> of the south, in which the mightiest whirlwinds are raised; or whirlwinds of Teman: some think the prophet alludes to the tempest about Sinai at the delivery of the law, when all Israel, and Moses too, quaked for fear, Deu 5:23-25<\/span>; yea, quaked exceedingly, and desired to see no more such sight. <\/P> <\/p>\n 14.<\/B> Another image: “Jehovahshall be seen (conspicuously manifesting His power) over them”(that is, in behalf of the Jews and against their foes), as formerlyHe appeared in a cloud over the Israelites against the Egyptians(Exo 14:19<\/span>; Exo 14:24<\/span>).<\/P> his arrow . . . as . . .lightning<\/B>flashing forth instantaneous destruction to the foe(Ps 18:14<\/span>). <\/P> blow . . . trumpet<\/B>tosummon and incite His people to battle for the destruction of theirfoe. <\/P> go with whirlwinds of thesouth<\/B>that is, go forth in the most furious storm, such as isone from the south (Isa 21:1<\/span>).Alluding, perhaps, to Jehovah’s ancient miracles at Sinai coming”from Teman” (“the south,<\/I>” in the Margin<\/I>).<\/P><\/p>\n And the Lord shall be seen over them<\/strong>,…. His apostles and ministers: or, “shall appear to them” q; and be seen by them, as he was in the days of his flesh; they saw his person, his miracles, his sorrows, and sufferings; they saw him after his resurrection, and some have seen him since his ascension, with the eyes of their bodies, as well as with the eyes of their understandings; and so were fit to be witnesses of him: or, “the Lord shall appear over them”, or “upon them” r; he was seen over, and above them, when he ascended up to heaven; and upon them, by the descent of his Spirit on them at the day of Pentecost, and in other miraculous gifts bestowed upon them: or, “the Lord shall appear unto”, or “for them” s; by giving strength of body, and fortitude of mind; by protecting and preserving them, and by succeeding their labours:<\/p>\n and his arrow shall go forth as the lightning<\/strong>: meaning the Gospel, and the swift progress of it, as well as the light it communicates, and the glory that goes along with it, and the efficacy of it:<\/p>\n and the Lord God shall blow the trumpet<\/strong>; of the Gospel, so called, in allusion to the jubilee trumpet, which proclaimed liberty to servants, and restoration of inheritances: or to the trumpets made for the congregation of Israel to gather them together, and to express their joy at feasts: or to the trumpet used to proclaim war, and as an alarm for it; and this was blown by the Lord himself in person when here on earth, and by his ministers in his name:<\/p>\n and shall go with whirlwinds of the south<\/strong>; that is, the Lord in the ministration of the Gospel shall go forth with the efficacy and energy of the Spirit: the Spirit is compared to “wind”, because he works in a sovereign way where he listeth, and oftentimes imperceptibly, and ever powerfully; and to the “south” wind, because that brings warmth, serenity, and calmness, produces rain, and makes fruitful; and he it is which makes the Gospel efficacious; see So 4:16<\/span>.<\/p>\n q “aderit illis”, Vatablus, Drusius. r “Super cos”, V. L. Calvin; “super eis”, Montanus, Piscator; “super illis”, Cocceius. s So the particle is sometimes used; see Noldius, p. 690, 703.<\/p>\n He goes on with the same subject, but explains what I have said — that victory is promised to the Jews, not that which they could gain by their own power, but that which should happen to them beyond their expectation; for this is what is meant when he says, that God would be seen over them. For though the events of all wars depend on God, yet he is said to be seen where there is a remarkable victory, which cannot be accounted for by men. When unequal armies engage, it is no wonder when one becomes victorious; and it may sometimes be that a less number overcomes a greater, even because it exceeded the other in courage, in counsel, in skill, or in some other way, or because the larger army fought from a disadvantageous position, or trusting in its own strength rushed on inconsiderately. But when consternation alone dejects one party and renders the other victorious, in this case the power of God becomes evident. And even heathens have thought that men are confounded from above when courage fails them; and this is most true. We now then understand why the Prophet says, that God would be seen over the Jews, even because they would conquer their enemies, not by usual means, not after an earthly manner, but in a wonderful way, so that it would appear evident to be the work of God. <\/p>\n He then adds, Go forth shall his arrow as lightning. He again repeats and confirms what we have already observed that there would be no movement among the Jews, no celerity, but what would be like the sword, which lies quiet on the ground, except it be taken up by the hand of man, and what also would be like the arrow, which can do no harm except it be thrown by some one. We then see that the victory mentioned before is ascribed to God alone. And for the same reason he adds what follows, that Jehovah would come with the shout of a trumpet, and also, with the whirlwind of the south. In a word, he means that the work of God would be evident when the Jews went forth against the enemies by whom they had been oppressed and would still be oppressed. That they might not then compare their own with their enemies’ strength, the Prophet here brings God before them, by whose authority, guidance, and power this war was to be carried on. And then, that he might extol God’s power, he says, that he would come with the shout of a trumpet, and with the whirlwind of the south <\/p>\n Interpreters take the whirlwinds of the south simply for violent storms; for we know that the most impetuous whirlwinds arise from the south. But as the Prophet joins the whirlwinds of the south to the shout of a trumpet, he seems to me to allude to those miracles by which God showed to the Jews in a terrific manner his power on Mount Sinai, for the desert of Teman and Mount Paran were in that vicinity. We have seen a similar passage in the third chapter of Habakkuk Hab 3:1<\/span>, “God,” he said, “shall come from Teman, the Holy One from Mount Paran.” The Prophet’s object was to encourage the Jews to entertain hope; for God, who had long concealed himself and refrained from helping them, would at length come forth to their aid. How? He reminded them in that passage of the records of ancient history, for God had made known his power on Mount Sinai, in the desert of Teman, and it was the south region with regard to Judea; and we also know that trumpets sounded in the air, and that all this was done that the Jews might reverently receive the law, and also that they might feel certain that they would be always safe under God’s hand, since he thus shook the elements by his nod, and filled the air with lightnings and storms and whirlwinds, and also made the air to ring with the shouts of trumpets. It is for the same reason that the Prophet speaks in this passage, when he says, that God would make himself known as formerly, when he astonished the people by the shouts of trumpets, and also when he appeared in whirlwinds on Mount Sinai. (112) He then adds — <\/p>\n (112) The two preceding verses, the 13th and 14, are capable of being rendered more correctly. Junius and Tremelius render [ כי ], at the beginning of verse 13th, when, and connect it with the preceding verse. But if the particle be so rendered, and [ ו ], at the beginning of verse 14, be rendered them, the meaning will be more evident. All the verbs in verse 13 are in the past tense, and may be rendered as future perfects according to what is done by the preceding authors. Then the two verses will be as follows— <\/p>\n <\/p>\n 13. When I shall have bent Judah for myself, And the bow filled with Ephraim, And roused up thy sons, O Sion, Against thy sons, O Javan, And made thee as the sword of a mighty man; <\/p>\n 14. Then Jehovah shall be seen (a leader) over them, And go forth like lightning shall his arrow; Yes, the Lord Jehovah with a trumpet shall blow, And march in (or, accompanied with) the whirlwinds of the south. <\/p>\n The “whirlwinds,” or storms, as rendered by Henderson, “of the south,” were impetuous and violent. See Job 37:9<\/span>; Isa 21:1<\/span>. The images here, as Newcome justly observes, are very sublime. The change of the person, as in verse 14, is very common in the Prophets and in other parts of Scripture. See Gen 3:22<\/span>. — Ed. <\/p>\n (14) Shall be seen over them.<\/strong>Perhaps better, on their behalf shall He manifest Himself.<\/em><\/p>\n Of the south.<\/strong>Whence the most violent storms frequently came from over the desert. (Comp. Psa. 21:1<\/span>.)<\/p>\n 14<\/strong>. <\/strong> Jehovah himself will take a hand in the conflict. <\/p>\n Shall be seen <\/strong> Better, manifests himself. <\/p>\n <\/em><\/p>\n Over them <\/strong> Over the sons of Zion; he comes from heaven and fights for them (Psa 24:8<\/span>; Hab 3:11<\/span>). The imagery of the description is borrowed from the thunderstorm (compare Psa 18:7-15<\/span>). <\/p>\n His arrow <\/strong> Compare Zec 9:13<\/span>. <\/p>\n As the lightning <\/strong> Lightning flashes are called the arrows of Jehovah (Psa 18:14<\/span>); here his arrow Ephraim (Zec 9:13<\/span>) is likened, in speed and destructiveness, to lightning. <\/p>\n Trumpet <\/strong> Better, horn <\/em> (see on Hos 5:8<\/span>). Jehovah gives the signal to advance; then he himself rushes, at the head of his forces, against the enemy. <\/p>\n With whirlwinds of the south <\/strong> Instead of with <\/em> we should perhaps read like, <\/em> which involves the interchange of two similar letters, that are confused in other places in the Old Testament. The storms coming from the south, from across the broad desert, are peculiarly severe (compare Isa 21:1<\/span>; Job 37:9<\/span>). Some have thought that there is here an allusion to the south (Sinai) as the original dwelling place of Jehovah, from which he was thought to proceed to assist his people (see on Hab 3:3<\/span>; compare Jdg 5:4-5<\/span>).<\/p>\n Zec 9:15<\/span> <\/strong> contains a vivid description of the bloody conflict. The sons of Zion need have no fear, for Jehovah will be their shield. <\/p>\n Devour, drink <\/strong> Like wild beasts they will fall upon their enemies to consume their flesh and drink their blood. A picture of utter destruction (compare Num 23:24<\/span>). <\/p>\n Subdue with sling stones <\/strong> R.V., “tread down the sling stones.” A.V. follows LXX. in taking sling stones <\/em> as an instrumental accusative; they will subdue the enemies by the use of sling stones. <\/em> However, the Revisers are probably correct in taking sling stones <\/em> as the object. They may be regarded as representing all the missiles and weapons that are hurled by the enemies; these the sons of Zion will disregard entirely and trample under foot, and thus they will subdue the enemy and make a complete end of him (compare Job 41:28<\/span>). Drink <\/em> is separated from devour, <\/em> so as to bring it into close connection with the next clause, with which it is logically connected. <\/p>\n Make a noise as through wine <\/strong> They roar, as if they were intoxicated, in wild excitement over the wonderful triumph. The close connection of this clause with the preceding would be brought out more clearly if it were rendered as a circumstantial clause, “They shall drink, while making a noise as through wine.” <\/p>\n And they shall be filled like bowls <\/strong> The bowls in which the blood of the sacrificial victims was caught (Exo 38:3<\/span>; Num 4:14<\/span>). As these are filled with the blood of sacrificial animals, so the Jews will be filled with the blood of their enemies. <\/p>\n As the corners of the altar <\/strong> The reference is not to the putting of blood on the horns (Exo 29:12<\/span>), but to the sprinkling of blood against the altar (Lev 1:5<\/span>; Lev 1:11<\/span>). According to rabbinical tradition this was done in such a manner that the four sides were covered with two sprinklings. In order to do this the bowls containing the blood had to be swung against two opposite corners with considerable force; therefore the corners and the space on either side of them were covered most thickly. To be covered with blood is a symbol of triumph (Isa 63:1-3<\/span>).<\/p>\n Zec 9:14<\/span><\/em><\/strong>. <\/strong>Shall be seen over them<\/em><\/strong><\/strong> Leading them on and protecting them, as when they came out of Egypt. Exo 13:21<\/span>. <\/p>\n His arrow shall go forth as the lightning<\/em><\/strong><\/strong> The lightnings are represented as the arrows of the Almighty, Psa 18:14<\/span>; Psa 77:17<\/span> and he is here said to go forth like the lightning, scattering and discomfiting all before him. <\/p>\n Whirlwinds of the south<\/em><\/strong><\/strong> The most vehement storms, to which Judaea was subject, came from the great desert country to the south of it. <\/p>\n Zec 9:14 And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the south.<\/p>\n Ver. 14. And the Lord shall be seen over them<\/strong> ] Shall be conspicuous among them; he shall appear for them in the high places of the field, he shall make bare his arm, and bathe his sword in blood. How many do you reckon me at? said Antigonus to his soldier’s, when they feared the multitudes of their enemies. May not God say so much more to his? Hath ever any waxed fierce against him and prospered? If he but arise only, his enemies shall be scattered, and those that hate him shall flee before him, Psa 68:1<\/span> . <\/p>\n <\/p>\n His arrow shall go forth with the lightning<\/strong> ] Here the former matter is illustrated by many lofty tropes and allusions either to those ancient deliverances at the Red Sea, and against the Canaanites and Philistines, by thunders, lightning, and tempest, or else, as Calvin rather thinks, to the terrible delivery of the Law, with thunderings and lightnings, and sound of trumpets, to the great amazement of the people, insomuch as Moses himself said, “I exceedingly fear and quake.” He confers Hab 3:3-5<\/span> , and further allegeth that Teman, here rendered the South, was the same with Sinai, and lies south from Judaea. Lightning, thunder, and whirlwinds are a part of God’s armies, which he can draw forth at his pleasure against his enemies. Such things as these happened often times in the wars of the Maccabees. And how the Lord mightily assisted his apostles, whose arrows went forth as the lightning, swiftly, suddenly, irresistibly, and whose thunder gave a loud alarm to all nations, I need not relate, Paulum quotiescunque lego, non verba mihi audire videor sod tonitrua.<\/p>\n His arrow. Figure of speech Anthropopatheia. App-6. <\/p>\n the Lord. Hebrew. Adonai App-4. <\/p>\n God. Hebrew. Jehovah. <\/p>\n seen: Zec 2:5, Zec 12:8, Zec 14:3, Exo 14:24, Exo 14:25, Jos 10:11-14, Jos 10:42, Mat 28:20, Act 4:10, Act 4:11, Rom 15:19, Heb 2:4 <\/p>\n his: Psa 18:14, Psa 45:3-5, Psa 77:17, Psa 77:18, Psa 144:5, Psa 144:6, Isa 30:30, Rev 6:2 <\/p>\n blow: Jos 6:4, Jos 6:5, Isa 18:3, Isa 27:13, 2Co 10:4, 2Co 10:5 <\/p>\n whirlwinds: Isa 21:1, Isa 66:15 <\/p>\n Reciprocal: Num 29:1 – blowing Job 37:9 – the whirlwind Psa 45:5 – Thine Isa 40:24 – and the Jer 23:19 – General Jer 30:23 – the whirlwind Jer 51:20 – art Dan 11:40 – like Hos 8:1 – the trumpet Mic 2:12 – they Mic 2:13 – their Nah 1:3 – his way Hab 3:14 – came out Zec 7:14 – scattered Mat 24:27 – as Luk 17:24 – as 1Co 15:52 – last 1Th 4:16 – with the trump Rev 14:2 – of a<\/p>\n Zec 9:14. Be seen over them denotes that the Lord will be in evidence in sight of the heathen who have been against His people.<\/p>\n Zec 9:14-17. An independent section belonging to the same period as Zec 9:11-13, of which it may be a later expansion. The imagery of Zec 9:14 is derived from older prophecy, e.g. Amo 1:14; Amo 2:2. By the whirlwinds of the south perhaps merely violent storms are intended, but there may be a reference to the Maccabean campaign against Edom which is probably referred to in Isa 63:1-6*. Indeed this passage in its savagery strongly resembles that magnificent but terrible description. For devour read prevail (LXX) and for they shall drink . . . wine read they shall drink their blood like wine (LXX). The sacrificial blood was dashed against the corners of the altar. The phrase sling stones is obscure and probably corrupt; we should expect some description of the Jews enemies.<\/p>\n And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the south. 14. whirlwinds of the south ] which were the most vehement and destructive. Isa 21:1; Job 37:9. Fuente: The Cambridge Bible for … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 9:14”<\/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-23024","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23024","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=23024"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23024\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23024"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23024"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23024"}],"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
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<\/P> 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: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"