Zechariah 9:9
Parallel Verses
English Standard Version
Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.

King James Bible
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.

American Standard Version
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass.

Douay-Rheims Bible
Rejoice greatly, O daughter of Sion, shout for joy, O daughter of Jerusalem: BEHOLD THY KING will come to thee, the just and saviour: he is poor, and riding upon an ass, and upon a colt the foal of an ass.

English Revised Version
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass.

Webster's Bible Translation
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh to thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.

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

"Who is left among you, that saw this house in its former glory? and how do ye see it now? Is it not as nothing in your eyes? Haggai 2:4. And now be comforted, Zerubbabel, is the saying of Jehovah; and be comforted, Joshua son of Jozadak, thou high priest; and be comforted all the people of the land, is the saying of Jehovah, and work: for I am with you, is the saying of Jehovah of hosts. Haggai 2:5. The word that I concluded with you at your coming out of Egypt, and my Spirit, stand in the midst of you; fear ye not." The prophet, admitting the poverty of the new building in comparison with the former one, exhorts them to continue the work in comfort, and promises them that the Lord will be with them, and fulfil His covenant promises. The question in Haggai 2:3 is addressed to the old men, who had seen Solomon's temple in all its glory. There might be many such men still living, as it was only sixty-seven or sixty-eight years since the destruction of the first temple. הנּשׁאר is the predicate to the subject מי, and has the article because it is defined by the reflex action of the relative clause which follows (compare Ewald, 277, a). The second question, וּמה אתּם וגו, et qualem videtis, In what condition do ye see it now? is appended to the last clause of the first question: the house which ye saw in its former glory. There then follows with הלוא, in the form of a lively assurance, the statement of the difference between the two buildings. כּמהוּ כּאין, which has been interpreted in very different ways, may be explained from the double use of the כ in comparisons, which is common in Hebrew, and which answers to our as - so: here, however, it is used in the same way as in Genesis 18:25 and Genesis 44:18; that is to say, the object to be compared is mentioned first, and the object with which the comparison is instituted is mentioned afterwards, in this sense, "so is it, as having no existence," in which case we should either leave out the first particle of comparison, or if it were expressed, should have to reverse the order of the words: "as not existing (nothing), so is it in your eyes." Koehler gives this correct explanation; whereas if כּמהוּ be explained according to Joel 2:2, its equal, or such an one, we get the unsuitable thought, that it is not the temple itself, but something like the temple, that is compared to nothing. Even in Genesis 44:18, to which Ewald very properly refers as containing a perfectly equivalent phrase, it is not a man equal to Joseph, but Joseph himself, who is compared to Pharaoh, and described as being equal to him. Nevertheless they are not to let their courage fail, but to be comforted and to work. Châzaq, to be inwardly strong, i.e., to be comforted, 'Ash, to work or procure, as in Ruth 2:19 and Proverbs 31:13, in actual fact, to continue the work of building bravely, without there being any necessity to supply מלאכה from Haggai 1:14. For Jehovah will be with them (cf. Haggai 1:13).

In confirmation of this promise the Lord adds, that the word which He concluded with them on their coming out of Egypt, and His Spirit, will continue among them. "The word" ('eth-haddâbhâr) cannot be either the accusative of the object to the preceding verb ‛ăsū (Haggai 2:4), or to any verb we may choose to supply, or the preposition 'ēth, with, or the accusative of norm or measure (Luther, Calvin, and others). To connect it with ‛ăsū yields no suitable meaning. It is not the word, which they vowed to the Lord, at the conclusion of the covenant, that they are to do now, but the work which they had begun, viz., the building of the temple, they are now to continue. It is perfectly arbitrary to supply the verb zikhrū, remember (Ewald and Hengstenberg), and to understand the prophet as reminding them of the word "fear not" (Exodus 20:17-20). That word, "fear not," with which Moses, not God, infused courage into the people, who were alarmed at the terrible phenomenon with which Jehovah came down upon Sinai, has no such central significance as that Haggai could point to it without further introduction, and say that Jehovah had concluded it with them on their coming out of Egypt. The word which the Lord concluded with Israel when He led it out of Egypt, can only be the promise which established the covenant, to the fulfilment of which God bound Himself in relation to the people, when He led them out of Egypt, namely, the word that He would make Israel into His own property out of all nations (Exodus 19:5-6; Deuteronomy 7:6; cf. Jeremiah 7:22-23, and Jeremiah 11:4). It would quite agree with this to take 'ēth as the accusative of the norm, and also to connect it as a preposition, if this could only be shown to be in accordance with the rules of the language. But although the accusative in Hebrew is often used, in the relation of free subordination, "to express more precisely the relation of measure and size, space and time, mode and kind" (cf. Ewald, 204-206), it is impossible to find any example of such an accusative of norm as is here assumed, especially with 'ēth preceding it. But if 'ēth were a preposition instead of אתּכם, we should have עמּכם, inasmuch as the use of את־הדּבר, as a parallel to אתּכם, makes the words clumsy and awkward. The thought which Haggai evidently wishes to express requires that haddâbhâr should stand upon the same line with rūchı̄, so that 'eth-haddâbhâr is actually the subject to ‛ōmedeth, and 'ēth is simply used to connect the new declaration with the preceding one, and to place it in subjection to the one which follows, in the sense of "as regards," quoad (Ewald, 277, d, pp. 683-4), in which case the choice of the accusative in the present instance may either be explained from a kind of attraction (as in the Latin, urbem quam statuo vestra est), as Hitzig supposes, or from the blending together of two constructions, as Koehler maintains; that is to say, Haggai intended to write את־הדּבר ורוּחי העמדתּי, but was induced to alter the proposed construction by the relative clause אשׁר כּרתּי וגו attaching itself to הדּבר. Consequently ‛ōmedeth, as predicate, not only belongs to rūchı̄, but also to haddâbhâr, in the sense of to have continuance and validity; and according to a later usage of the language, עמד is used for קוּם, to stand fast (compare Isaiah 40:8 with Daniel 11:14). The word, that Israel is the property of Jehovah, and Jehovah the God of Israel, still stands in undiminished force; and not only so, but His Spirit also still works in the midst of Israel. Rūăch, in parallelism with the word containing the foundation of the covenant, is neither the spirit of prophecy (Chald., J. D. Mich.), nor the spirit which once filled Bezaleel and his companions (Exodus 31:1., Exodus 36:1.), enabling them to erect the tabernacle in a proper manner, and one well-pleasing to God (Luc., Osiander, and Koehler). Both views are too narrow; rūăch is the divine power which accompanies the word of promise and realizes it in a creative manner, i.e., not merely "the virtue with which God will establish their souls, that they may not be overcome by temptations" (Calvin), but also the power of the Spirit working in the world, which is able to remove all the external obstacles that present themselves to the realization of the divine plan of salvation. This Spirit is still working in Israel ("in the midst of you"); therefore they are not to fear, even if the existing state of things does not correspond to human expectations. The omnipotence of God can and will carry out His word, and glorify His temple. This leads to the further promise in Haggai 2:6-9, which gives the reason for the exhortation, "Fear ye not."

Zechariah 9:9 Parallel Commentaries

Treasury of Scripture Knowledge

Rejoice.

Zechariah 2:10 Sing and rejoice, O daughter of Zion: for, see, I come, and I will dwell in the middle of you, said the LORD.

Psalm 97:6-8 The heavens declare his righteousness, and all the people see his glory...

Isaiah 12:6 Cry out and shout, you inhabitant of Zion: for great is the Holy One of Israel in the middle of you.

Isaiah 40:9 O Zion, that bring good tidings, get you up into the high mountain; O Jerusalem, that bring good tidings...

Isaiah 52:9,10 Break forth into joy, sing together, you waste places of Jerusalem: for the LORD has comforted his people, he has redeemed Jerusalem...

Isaiah 62:11 Behold, the LORD has proclaimed to the end of the world, Say you to the daughter of Zion, Behold, your salvation comes; behold...

Zephaniah 3:14,15 Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem...

behold.

Psalm 2:6 Yet have I set my king on my holy hill of Zion.

Psalm 45:1 My heart is gushing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer.

Psalm 110:1-4 The LORD said to my Lord, Sit you at my right hand, until I make your enemies your footstool...

Isaiah 9:6,7 For to us a child is born, to us a son is given: and the government shall be on his shoulder: and his name shall be called Wonderful...

Isaiah 32:1,2 Behold, a king shall reign in righteousness, and princes shall rule in judgment...

Jeremiah 23:5,6 Behold, the days come, said the LORD, that I will raise to David a righteous Branch, and a King shall reign and prosper...

Jeremiah 30:9 But they shall serve the LORD their God, and David their king, whom I will raise up to them.

Matthew 21:4,5 All this was done, that it might be fulfilled which was spoken by the prophet, saying...

Mark 11:9,10 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that comes in the name of the Lord...

Luke 19:37,38 And when he was come near, even now at the descent of the mount of Olives...

John 1:49 Nathanael answered and said to him, Rabbi, you are the Son of God; you are the King of Israel.

John 12:13-15 Took branches of palm trees, and went forth to meet him, and cried, Hosanna...

John 19:15 But they cried out, Away with him, away with him, crucify him. Pilate said to them, Shall I crucify your King?...

he is.

Psalm 45:6,7 Your throne, O God, is for ever and ever: the scepter of your kingdom is a right scepter...

Psalm 85:9-12 Surely his salvation is near them that fear him; that glory may dwell in our land...

Isaiah 45:21 Tell you, and bring them near; yes, let them take counsel together: who has declared this from ancient time?...

Matthew 1:21 And she shall bring forth a son, and you shall call his name JESUS: for he shall save his people from their sins.

Romans 3:24-26 Being justified freely by his grace through the redemption that is in Christ Jesus...

having salvation. or, saving himself. lowly.

Matthew 11:29 Take my yoke on you, and learn of me; for I am meek and lowly in heart: and you shall find rest to your souls.

Matthew 21:5-7 Tell you the daughter of Sion, Behold, your King comes to you, meek, and sitting on an donkey, and a colt the foal of an donkey...

Mark 11:7 And they brought the colt to Jesus, and cast their garments on him; and he sat on him.

Luke 19:30-35 Saying, Go you into the village over against you; in the which at your entering you shall find a colt tied, where on yet never man sat...

John 12:14-16 And Jesus, when he had found a young donkey, sat thereon; as it is written...

Cross References
Matthew 2:2
saying, "Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him."

Matthew 21:5
"Say to the daughter of Zion, 'Behold, your king is coming to you, humble, and mounted on a donkey, on a colt, the foal of a beast of burden.'"

Luke 24:27
And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.

John 12:15
"Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey's colt!"

Judges 10:4
And he had thirty sons who rode on thirty donkeys, and they had thirty cities, called Havvoth-jair to this day, which are in the land of Gilead.

Psalm 110:1
The LORD says to my Lord: "Sit at my right hand, until I make your enemies your footstool."

Psalm 149:2
Let Israel be glad in his Maker; let the children of Zion rejoice in their King!

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