Zechariah 3:2
Parallel Verses
English Standard Version
And the LORD said to Satan, “The LORD rebuke you, O Satan! The LORD who has chosen Jerusalem rebuke you! Is not this a brand plucked from the fire?”

King James Bible
And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?

American Standard Version
And Jehovah said unto Satan, Jehovah rebuke thee, O Satan; yea, Jehovah that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?

Douay-Rheims Bible
And the Lord said to Satan: The Lord rebuke thee, O Satan: and the Lord that chose Jerusalem rebuke thee: Is not this a brand plucked out of the fire?

English Revised Version
And the LORD said unto Satan, The LORD rebuke thee, O Satan; yea, the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?

Webster's Bible Translation
And the LORD said to Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?

Zechariah 3:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The fourth woe is an exclamation uttered concerning the cruelty of the Chaldaean in the treatment of the conquered nations. Habakkuk 2:15. "Woe to him that giveth his neighbour to drink, mixing thy burning wrath, and also making drunk, to look at their nakedness. Habakkuk 2:16. Thou hast satisfied thyself with shame instead of with honour; then drink thou also, and show the foreskin. The cup of Jehovah's right hand will turn to thee, and the vomiting of shame upon thy glory. Habakkuk 2:17. For the wickedness at Lebanon will cover thee, and the dispersion of the animals which frightened them; for the blood of the men and the wickedness on the earth, upon the city and all its inhabitants." The description in Habakkuk 2:15 and Habakkuk 2:16 is figurative, and the figure is taken from ordinary life, where one man gives another drink, so as to intoxicate him, for the purpose of indulging his own wantonness at his expense, or taking delight in his shame. This helps to explain the משׁקה רעהוּ, who gives his neighbour to drink. The singular is used with indefinite generality, or in a collective, or speaking more correctly, a distributive sense. The next two circumstantial clauses are subordinate to הוי משׁקה, defining more closely the mode of the drinking. ספּח does not mean to pour in, after the Arabic sfḥ; for this, which is another form for Arab. sfk, answers to the Hebrew שׁפך, to pour out (compare שׁפך חמתו, to pour out, or empty out His wrath: Psalm 79:6; Jeremiah 10:25), but has merely the meaning to add or associate, with the sole exception of Job 14:19, where it is apparently used to answer to the Arabic sfḥ; consequently here, where drink is spoken of, it means to mix wrath with the wine poured out. Through the suffix חמתך the woe is addressed directly to the Chaldaean himself, - a change from the third person to the second, which would be opposed to the genius of our language. The thought is sharpened by ואף שׁכּר, "and also (in addition) making drunk" (shakkēr, inf. abs.). To look upon their nakednesses: the plural מעוריהם is used because רעהוּ has a collective meaning. The prostrate condition of the drunken man is a figurative representation of the overthrow of a conquered nation (Nahum 3:11), and the uncovering of the shame a figure denoting the ignominy that has fallen upon it (Nahum 3:5; Isaiah 47:3). This allegory, in which the conquest and subjugation of the nations are represented as making them drink of the cup of wrath, does not refer to the open violence with which the Chaldaean enslaves the nations, but points to the artifices with which he overpowers them, "the cunning with which he entices them into his alliance, to put them to shame" (Delitzsch). But he has thereby simply prepared shame for himself, which will fall back upon him (Habakkuk 2:16). The perfect שׂבעתּ does not apply prophetically to the certain future; but, as in the earlier strophes (Habakkuk 2:8 and Habakkuk 2:10) which are formed in a similar manner, to what the Chaldaean has done, to bring upon himself the punishment mentioned in what follows. The shame with which he has satisfied himself is the shamefulness of his conduct; and שׂבע, to satisfy himself, is equivalent to revelling in shame. מכּבוד, far away from honour, i.e., and not in honour. מן is the negative, as in Psalm 52:5, in the sense of ולא, with which it alternates in Hosea 6:6. For this he is now also to drink the cup of wrath, so as to fall down intoxicated, and show himself as having a foreskin, i.e., as uncircumcised ( הערל from ערלה ). This goblet Jehovah will hand to him. Tissōbh, he will turn. על (upon thee, or to thee). This is said, because the cup which the Chaldaean had reached to other nations was also handed over to him by Jehovah. The nations have hitherto been obliged to drink it out of the hand of the Chaldaean. Now it is his turn, and he must drink it out of the hand of Jehovah (see Jeremiah 25:26). וקיקלון, and shameful vomiting, (sc., יהיה) will be over thine honour, i.e., will cover over thine honour or glory, i.e., will destroy thee. The ἁπ. λεγ. קיקלון is formed from the pilpal קלקל from קלל, and softened down from קלקלון, and signifies extreme or the greatest contempt. This form of the word, however, is chosen for the sake of the play upon קיא קלון, vomiting of shame, vomitus ignominiae (Vulg.; cf. קיא צאה in Isaiah 28:8), and in order that, when the word was heard, it should call up the subordinate meaning, which suggests itself the more naturally, because excessive drinking is followed by vomiting (cf. Jeremiah 25:26-27).

This threat is explained in Habakkuk 2:17, in the statement that the wickedness practised by the Chaldaean on Lebanon and its beasts will cover or fall back upon itself. Lebanon with its beasts is taken by most commentators allegorically, as a figurative representation of the holy land and its inhabitants. But although it may be pleaded, in support of this view, that Lebanon, and indeed the summit of its cedar forest, is used in Jeremiah 22:6 as a symbol of the royal family of Judaea, and in Jeremiah 22:23 as a figure denoting Jerusalem, and that in Isaiah 37:24, and probably also in Zechariah 11:1, the mountains of Lebanon, as the northern frontier of the Israelitish land, are mentioned synecdochically for the land itself, and the hewing of its cedars and cypresses may be a figurative representation of the devastation of the land and its inhabitants; these passages do not, for all that, furnish any conclusive evidence of the correctness of this view, inasmuch as in Isaiah 10:33-34, Lebanon with its forest is also a figure employed to denote the grand Assyrian army and its leaders, and in Isaiah 60:13 is a symbol of the great men of the earth generally; whilst in the verse before us, the allusion to the Israelitish land and nation is neither indicated, nor even favoured, by the context of the words. Apart, for example, from the fact that such a thought as this, "the wickedness committed upon the holy land will cover thee, because of the wickedness committed upon the earth," not only appears lame, but would be very difficult to sustain on biblical grounds, inasmuch as the wickedness committed upon the earth and its inhabitants would be declared to be a greater crime than that committed upon the land and people of the Lord; this view does not answer to the train of thought in the whole of the ode, since the previous strophes do not contain any special allusion to the devastation of the holy land, or the subjugation and ill-treatment of the holy people, but simply to the plundering of many nations, and the gain forced out of their sweat and blood, as being the great crime of the Chaldaean (cf. Habakkuk 2:8, Habakkuk 2:10, Habakkuk 2:13), for which he would be visited with retribution and destruction. Consequently we must take the words literally, as referring to the wickedness practised by the Chaldaean upon nature and the animal world, as the glorious creation of God, represented by the cedars and cypresses of Lebanon, and the animals living in the forests upon those mountains. Not satisfied with robbing men and nations, and with oppressing and ill-treating them, the Chaldaean committed wickedness upon the cedars and cypresses also, and the wild animals of Lebanon, cutting down the wood either for military purposes or for state buildings, so that the wild animals were unsparingly exterminated. There is a parallel to this in Isaiah 14:8, where the cypresses and cedars of Lebanon rejoice at the fall of the Chaldaean, because they will be no more hewn down. Shōd behēmōth, devastation upon (among) the animals (with the gen. obj., as in Isaiah 22:4 and Psalm 12:6). יחיתן is a relative clause, and the subject, shōd, the devastation which terrified the animals. The form יחיתן for יחתּן, from יחת, hiphil of חתת, is anomalous, the syllable with dagesh being resolved into an extended one, like התימך for התמּך in Isaiah 33:1; and the tsere of the final syllable is exchanged for pathach because of the pause, as, for example, in התעלּם in Psalm 55:2 (see Olshausen, Gramm. p. 576). There is no necessity to alter it into יחיתך (Ewald and Olshausen after the lxx, Syr., and Vulg.), and it only weakens the idea of the talio. The second hemistich is repeated as a refrain from Habakkuk 2:8.

Zechariah 3:2 Parallel Commentaries

Treasury of Scripture Knowledge

the Lord said.

Psalm 109:31 For he shall stand at the right hand of the poor, to save him from those that condemn his soul.

Luke 22:32 But I have prayed for you, that your faith fail not: and when you are converted, strengthen your brothers.

Romans 16:20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

1 John 3:8 He that commits sin is of the devil; for the devil sins from the beginning. For this purpose the Son of God was manifested...

The Lord rebuke.

Daniel 12:1 And at that time shall Michael stand up, the great prince which stands for the children of your people...

Mark 1:25 And Jesus rebuked him, saying, Hold your peace, and come out of him.

Luke 4:35 And Jesus rebuked him, saying, Hold your peace, and come out of him. And when the devil had thrown him in the middle...

Luke 9:42 And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child...

Jude 1:9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses...

Revelation 12:9,10 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceives the whole world...

chosen.

Zechariah 1:17 Cry yet, saying, Thus said the LORD of hosts; My cities through prosperity shall yet be spread abroad...

Zechariah 2:12 And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.

2 Chronicles 6:6 But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel.

John 13:18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled...

Romans 8:33 Who shall lay any thing to the charge of God's elect? It is God that justifies.

Revelation 17:14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings...

a brand.

Amos 4:11 I have overthrown some of you, as God overthrew Sodom and Gomorrah, and you were as a firebrand plucked out of the burning...

Romans 11:4,5 But what said the answer of God to him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal...

Jude 1:23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.

Cross References
Mark 9:25
And when Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, "You mute and deaf spirit, I command you, come out of him and never enter him again."

Jude 1:9
But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, "The Lord rebuke you."

Jude 1:23
save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh.

Isaiah 7:4
And say to him, 'Be careful, be quiet, do not fear, and do not let your heart be faint because of these two smoldering stumps of firebrands, at the fierce anger of Rezin and Syria and the son of Remaliah.

Amos 4:11
"I overthrew some of you, as when God overthrew Sodom and Gomorrah, and you were as a brand plucked out of the burning; yet you did not return to me," declares the LORD.

Zechariah 2:12
And the LORD will inherit Judah as his portion in the holy land, and will again choose Jerusalem."

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