The eyes of all humanity,³ especially of the tribes of Israel, are toward the Lord, ^9:2as are those of Hamath also, which adjoins Damascus, and Tyre⁴ and Sidon,⁵ though they consider themselves to be very wise. ^9:3Tyre built herself a fortification and piled up silver like dust and gold like the mud of the streets! ^9:4Nevertheless the Lord will evict her and shove her fortifications⁶ into the sea—she will be consumed by fire. ^9:5Ashkelon will see and be afraid; Gaza will be in great anguish, as will Ekron, for her hope will have been dried up.⁷ Gaza will lose her king, and Ashkelon will no longer be inhabited. ^9:6A mongrel people will live in Ashdod, for I will greatly humiliate the Philistines. ^9:7I will take away their abominable religious practices;⁸ then those who survive will become a community of believers in our God,⁹ like a clan in Judah, and Ekron will be like the Jebusites. ^9:8Then I will surround my temple¹⁰ to protect it like a guard¹¹ from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it.

^9:9Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate¹² and victorious,¹³

humble and riding on a donkey¹⁴—

on a young donkey, the foal of a female donkey.

^9:10I will remove¹⁵ the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River¹⁶ to the ends of the earth.

^9:11Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit. ^9:12Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you. ^9:13I will bend Judah as my bow; I will load the bow with Ephraim, my arrow!¹⁷ I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion,¹⁸ like a warrior’s sword.

^9:14Then the Lord will appear above them, and his arrow will shoot forth like lightning; the Lord God will blow the trumpet and will sally forth on the southern storm winds. ^9:15The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards,¹⁹ full like the sacrificial basin or like the corners of the altar.²⁰^9:16On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land. ^9:17How precious and fair!²¹ Grain will make the young men flourish and new wine the young women.

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Footnotes

1 The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. “Aram”).
2 Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” (מְנֻחָתוֹ, ménukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord” is finding its resting place, that is, its focus in or on Damascus.
3 Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. , ) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. , ).
4 For location see ; ; ; ; .
5 For location see ; ; .
6 The Hebrew word חַיִל (khayil, “strength, wealth”) can, with certain suffixes, look exactly like חֵל (khel, “fortress, rampart”). The chiastic pattern here suggests that not Tyre’s riches but her defenses will be cast into the sea. Thus the present translation renders the term “fortifications” (so also ) rather than “wealth” (, , ) or “power” (, ).
7 The present translation presupposes a Hiphil perfect of יָבֵשׁ (yavesh, “be dry”; cf. “are withered”) rather than the usually accepted Hiphil of בּוֹשׁ (bosh, “be ashamed”; cf. , ), a sense that is less suitable with the removal of hope.
8 Heb “and I will take away their blood from their mouth and their abominations from between their teeth.” These expressions refer to some type of abominable religious practices, perhaps eating meat with the blood still in it (less likely “drinking blood”) or eating unclean or forbidden foods.
9 Heb “and they will be a remnant for our God”; cf. “will belong to our God”; “will worship our God.”
10 Heb “house” (so , , ).
11 Though a , the מִצָּבָה (mitsavah) of the (from נָצַב, natsav, “take a stand”) is preferable to the suggestion מַצֵּבָה (matsevah, “pillar”) or even מִצָּבָא (mitsava’, “from” or “against the army”). The context favors the idea of the Lord as a protector.
12 The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5–6; 11:4; 16:5; Jer 22:1–5; 23:5–6).
13 The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar , , ). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also , , ).
14 The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11–16).
15 The first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well. Heb “cut off” (so , ; also later in this verse); “banish”; , “take away.”
16 Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.
17 The words “my arrow” are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. , ).
18 The word “Zion” is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece.
19 Heb “they will drink and roar as with wine”; the (followed here by , ) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).
20 The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.
21 This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.