Zechariah 1:9
Parallel Verses
English Standard Version
Then I said, ‘What are these, my lord?’ The angel who talked with me said to me, ‘I will show you what they are.’

King James Bible
Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will shew thee what these be.

American Standard Version
Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will show thee what these are.

Douay-Rheims Bible
And I said: What are these, my Lord ? and the angel that spoke in me, said to me: I will shew thee what these are:

English Revised Version
Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will shew thee what these be.

Webster's Bible Translation
Then said I, O my lord, what are these? And the angel that talked with me said to me, I will show thee what these are.

Zechariah 1:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Announcement of this work. - Habakkuk 1:6. "For, behold, I cause the Chaldaeans to rise up, the fierce and vehement nation, which marches along the breadths of the earth, to take possession of dwelling-places that are not its own. Habakkuk 1:7. It is alarming and fearful: its right and its eminence go forth from it. Habakkuk 1:8. And its horses are swifter than leopards, and more sudden than evening wolves: and its horsemen spring along; and its horsemen, they come from afar; they fly hither, hastening like an eagle to devour. Habakkuk 1:9. It comes all at once for wickedness; the endeavour of their faces is directed forwards, and it gathers prisoners together like sand. Habakkuk 1:10. And it, kings it scoffs at, and princes are laughter to it; it laughs at every stronghold, and heaps up sand, and takes it. Habakkuk 1:11. Then it passes along, a wind, and comes hither and offends: this its strength is its god." הנני מקים, ecce suscitaturus sum. הנּה before the participle always refers to the future. הקים, to cause to stand up or appear, does not apply to the elevation of the Chaldaeans into a nation or a conquering people, - for the picture which follows and is defined by the article הגּויו וגו presupposes that it already exists as a conquering people, - but to its being raised up against Judah, so that it is equivalent to מקים עליכם in Amos 6:14 (cf. Micah 5:4; 2 Samuel 12:11, etc.). Hakkasdı̄m, the Chaldaeans, sprang, according to Genesis 22:22, from Kesed the son of Nahor, the brother of Abraham; so that they were a Semitic race. They dwelt from time immemorial in Babylonia or Mesopotamia, and are called a primeval people, gōI mē‛ōlâm, in Jeremiah 5:15. Abram migrated to Canaan from Ur of the Chaldees, from the other side of the river (Euphrates: Genesis 11:28, Genesis 11:31, compared with Joshua 24:2); and the Kasdı̄m in Isaiah, Jeremiah, and Ezekiel are inhabitants of Babel or Babylonia (Isaiah 43:14; Isaiah 47:1; Isaiah 48:14, Isaiah 48:20; Jeremiah 21:9; Jeremiah 32:4, Jeremiah 32:24, etc.; Ezekiel 23:23). Babylonia is called 'erets Kasdı̄m (Jeremiah 24:5; Jeremiah 25:12; Ezekiel 12:13), or simply Kasdı̄m (Jeremiah 50:10; Jeremiah 51:24, Jeremiah 51:35; Ezekiel 26:29; Ezekiel 23:16). The modern hypothesis, that the Chaldaeans were first of all transplanted by the Assyrians from the northern border mountains of Armenia, Media, and Assyria to Babylonia, and that having settled there, they afterwards grew into a cultivated people, and as a conquering nation exerted great influence in the history of the world, simply rests upon a most precarious interpretation of an obscure passage in Isaiah (Isaiah 23:18), and has no higher value than the opinion of the latest Assyriologists that the Chaldaeans are a people of Tatar origin, who mingled with the Shemites of the countries bordering upon the Euphrates and Tigris (see Delitzsch on Isaiah 23:13). Habakkuk describes this people as mar, bitter, or rough, and, when used to denote a disposition, fierce (mar nephesh, Judges 18:25; 2 Samuel 17:8); and nimhâr, heedless or rash (Isaiah 32:4), here violent, and as moving along the breadths of the earth (ἑπὶ τὰ πλάτη τῆς γῆς, lxx: cf. Revelation 20:9), i.e., marching through the whole extent of the earth (Isaiah 8:8): terram quam late patet (Ros.). ל is not used here to denote the direction or the goal, but the space, as in Genesis 13:17 (Hitzig, Delitzsch). To take possession of dwelling-laces that are not his own (לא־לו equals אשׁר לא־לו), i.e., to take possession of foreign lands that do not belong to him. In Habakkuk 1:7 the fierce disposition of this people is still further depicted, and in Habakkuk 1:8 the violence with which it advances. אים, formidabilis, exciting terror; נורא, metuendus, creating alarm. ממּנּוּ וגו, from it, not from God (cf. Psalm 17:2), does its right proceed, i.e., it determines right, and the rule of its conduct, according to its own standard; and שׂאתו, its eminence (Genesis 49:3; Hosea 13:1), "its δόξα (1 Corinthians 11:7) above all other nations" (Hitzig), making itself lord through the might of its arms. Its horses are lighter, i.e., swifter of foot, than panthers, which spring with the greatest rapidity upon their prey (for proofs of the swiftness of the panther, see Bochart, Hieroz. ii. p. 104, ed. Ros.), and חדּוּ, lit., sharper, i.e., shooting sharply upon it. As qâlal represents swiftness as a light rapid movement, which hardly touches the ground, so châda, ὀξὺν εἶναι, describes it as a hasty precipitate dash upon a certain object (Delitzsch). The first clause of this verse has been repeated by Jeremiah (Jeremiah 4:13), with the alteration of one letter (viz., מנּשׁרים for מנּמרים). Wolves of the evening (cf. Zephaniah 3:3) are wolves which go out in the evening in search of prey, after having fasted through the day, not "wolves of Arabia (ערב equals ערב, lxx) or of the desert" (ערבה Kimchi).

Pâshū from pūsh, after the Arabic fâš, med. Ye, to strut proudly; when used of a horse and its rider, to spring along, to gallop; or of a calf, to hop or jump (Jeremiah 50:11; Malachi 4:2). The connection between this and pūsh (Nahum 3:18), niphal to disperse or scatter one's self, is questionable. Delitzsch (on Job 35:15) derives pūsh in this verse and the passage cited from Arab. fâš, med. Vav, in the sense of swimming upon the top, and apparently traces pūsh in Nahum 3, as well as pash in Job 35:15, to Arab. fšš (when used of water: to overflow its dam); whilst Freytag (in the Lexicon) gives, as the meaning of Arab. fšš II, dissolvit, dissipavit. Pârâshı̄m are horsemen, not riding-horses. The repetition of פּרשׁיו does not warrant our erasing the words וּפשׁוּ פּרשׁיו as a gloss, as Hitzig proposes. It can be explained very simply from the fact, that in the second hemistich Habakkuk passes from the general description of the Chaldaeans to a picture of their invasion of Judah. מרחוק , from afar, i.e., from Babylonia (cf. Isaiah 39:3). Their coming from afar, and the comparison of the rushing along of the Chaldaean horsemen to the flight of an eagle, points to the threat in Deuteronomy 28:49, "Jehovah shall bring against thee a nation from far, from the end of the earth, as swift as the eagle flieth," which is now about to be fulfilled. Jeremiah frequently uses the same comparison when speaking of the Chaldaeans, viz., in Jeremiah 4:13; Jeremiah 48:40; Jeremiah 49:22, and Lamentations 4:19 (cf. 2 Samuel 1:23). The ἁπ. λεγ. מגמּה may mean a horde or crowd, after the Hebrew גם werbeH , and the Arabic jammah, or snorting, endeavouring, striving, after Arab. jmm and jâm, appetivit, in which case גמם would be connected with גמא, to swallow. But the first meaning does not suit פּניהם קדימה, whereas the second does. קדימה, not eastwards, but according to the primary meaning of קדם, to the front, forwards. Ewald renders it incorrectly: "the striving of their face is to storm, i.e., to mischief;" for qâdı̄m, the east wind, when used in the sense of storm, is a figurative expression for that which is vain and worthless (Hosea 12:2; cf. Job 15:2), but not for mischief. For ויּאסף, compare Genesis 41:49 and Zechariah 9:3; and for כּחול, like sand of the sea, Hosea 2:1. In Habakkuk 1:10 והוּא and הוּא are introduced, that the words בּמּלכים and לכל־מבצר, upon which the emphasis lies, may be placed first. It, the Chaldaean nation, scoffs at kings and princes, and every stronghold, i.e., it ridicules all the resistance that kings and princes offer to its advance, by putting forth their strength, as a perfectly fruitless attempt. Mischâq, the object of laughter. The words, it heaps up dust and takes it (the fortress), express the facility with which every fortress is conquered by it. To heap up dust: denoting the casting up an embankment for attack (2 Samuel 20:15, etc.). The feminine suffix attached to ילכּדהּ refers ad sensum to the idea of a city (עיר), implied in מבצר, the latter being equivalent to עיר מבצר in 1 Samuel 6:18; 2 Kings 3:19, etc. Thus will the Chaldaean continue incessantly to overthrow kings and conquer kingdoms with tempestuous rapidity, till he offends, by deifying his own power. With this gentle hint at the termination of his tyranny, the announcement of the judgment closes in Habakkuk 1:11. אז, there, i.e., in this appearance of his, as depicted in Habakkuk 1:6-10 : not "then," in which case Habakkuk 1:11 would affirm to what further enterprises the Chaldaeans would proceed after their rapidly and easily effected conquests. The perfects חלף and ויּעבור are used prophetically, representing the future as occurring already. חלף and עבר are used synonymously: to pass along and go further, used of the wind or tempest, as in Isaiah 21:1; here, as in Isaiah 8:8, of the hostile army overflowing the land; with this difference, however, that in Isaiah it is thought of as a stream of water, whereas here it is thought of as a tempest sweeping over the land. The subject to châlaph is not rūăch, but the Chaldaean (הוּא, Habakkuk 1:10); and rūăch is used appositionally, to denote the manner in which it passes along, viz., "like a tempestuous wind" (rūăch as in Job 30:15; Isaiah 7:2). ואשׁם is not a participle, but a perfect with Vav rel., expressing the consequence, "and so he offends." In what way is stated in the last clause, in which זוּ does not answer to the relative אשׁר, in the sense of "he whose power," but is placed demonstratively before the noun כּחו, like זה in Exodus 32:1; Joshua 9:12-13, and Isaiah 23:13 (cf. Ewald, 293, b), pointing back to the strength of the Chaldaean, which has been previously depicted in its intensive and extensive greatness (Delitzsch). This its power is god to it, i.e., it makes it into its god (for the thought, compare Job 12:6, and the words of the Assyrian in Isaiah 10:13). The ordinary explanation of the first hemistich is, on the other hand, untenable (then its courage becomes young again, or grows), since רוּח cannot stand for רוּחו, and עבר without an object given in the context cannot mean to overstep, i.e., to go beyond the proper measure.

Zechariah 1:9 Parallel Commentaries

Treasury of Scripture Knowledge

what.

Zechariah 1:19 And I said to the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel...

Zechariah 4:4,11 So I answered and spoke to the angel that talked with me, saying, What are these, my lord...

Zechariah 6:4 Then I answered and said to the angel that talked with me, What are these, my lord?

Daniel 7:16 I came near to one of them that stood by, and asked him the truth of all this. So he told me...

Daniel 8:15 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold...

Revelation 7:13,14 And one of the elders answered, saying to me, What are these which are arrayed in white robes? and from where came they...

the angel.

Zechariah 2:3 And, behold, the angel that talked with me went forth, and another angel went out to meet him,

Zechariah 4:5 Then the angel that talked with me answered and said to me, Know you not what these be? And I said, No, my lord.

Zechariah 5:5 Then the angel that talked with me went forth, and said to me, Lift up now your eyes, and see what is this that goes forth.

Zechariah 6:4,5 Then I answered and said to the angel that talked with me, What are these, my lord...

Genesis 31:11 And the angel of God spoke to me in a dream, saying, Jacob: And I said, Here am I.

Daniel 8:16 And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision.

Daniel 9:22,23 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give you skill and understanding...

Daniel 10:11-14 And he said to me, O Daniel, a man greatly beloved, understand the words that I speak to you, and stand upright...

Revelation 17:1-7 And there came one of the seven angels which had the seven vials, and talked with me, saying to me, Come here...

Revelation 19:9,10 And he said to me, Write, Blessed are they which are called to the marriage supper of the Lamb. And he said to me...

Revelation 22:8-16 And I John saw these things, and heard them. And when I had heard and seen...

Cross References
Daniel 7:16
I approached one of those who stood there and asked him the truth concerning all this. So he told me and made known to me the interpretation of the things.

Daniel 9:22
He made me understand, speaking with me and saying, "O Daniel, I have now come out to give you insight and understanding.

Zechariah 1:13
And the LORD answered gracious and comforting words to the angel who talked with me.

Zechariah 1:19
And I said to the angel who talked with me, "What are these?" And he said to me, "These are the horns that have scattered Judah, Israel, and Jerusalem."

Zechariah 2:3
And behold, the angel who talked with me came forward, and another angel came forward to meet him

Zechariah 4:1
And the angel who talked with me came again and woke me, like a man who is awakened out of his sleep.

Zechariah 4:4
And I said to the angel who talked with me, "What are these, my lord?"

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