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Selected Verse: Zechariah 9:5 - Strong Concordance

Verse	Translation	Text
Zec 9:5	Strong Concordance	Ashkelon [0831] shall see [07200] it, and fear [03372]; Gaza [05804] also shall see it, and be very [03966] sorrowful [02342], and Ekron [06138]; for her expectation [04007] shall be ashamed [03001]; and the king [04428] shall perish [06] from Gaza [05804], and Ashkelon [0831] shall not be inhabited [03427].
	King James	Ashkelon shall see it, and fear; Gaza also shall see it, and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Ashkelon, &c.--Gath alone is omitted, perhaps as being somewhat inland, and so out of the route of the advancing conqueror. Ekron . . . expectation . . . ashamed--Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand Alexander, and so check his progress southward through Philistia to Egypt. This hope being confounded ("put to shame"), Ekron shall "fear." king shall perish from Gaza--Its government shall be overthrown. In literal fulfilment of this prophecy, after a two month's siege, Gaza was taken by Alexander, ten thousand of its inhabitants slain, and the rest sold as slaves. Betis the satrap, or petty "king," was bound to a chariot by thongs thrust through the soles of his feet, and dragged round the city.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Ashkelon, &c.--Gath alone is omitted, perhaps as being somewhat inland, and so out of the route of the advancing conqueror.

Ekron . . . expectation . . . ashamed--Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand Alexander, and so check his progress southward through Philistia to Egypt. This hope being confounded ("put to shame"), Ekron shall "fear."

king shall perish from Gaza--Its government shall be overthrown. In literal fulfilment of this prophecy, after a two month's siege, Gaza was taken by Alexander, ten thousand of its inhabitants slain, and the rest sold as slaves. Betis the satrap, or petty "king," was bound to a chariot by thongs thrust through the soles of his feet, and dragged round the city.

Notes on the Bible, by Albert Barnes, [1834]
Ashkelon shall see and fear - The words express that to see and fear shall be as one. The mightiest and wealthiest, Tyre, having fallen, the neighbor cities of Philistia who had hoped that her might should be their stay, shall stand in fear and shame. Tyre, being a merchant-city, the mother-city of the cities of the African coast and in Spain, its desolation caused the more terror Isa 23:5-11. And the - (a) king shall perish from Gaza - that is it shall have no more kings. It had been the policy of the world-empires to have tributary kings in the petty kingdoms which they conquered, thus providing lot their continued tranquil submission to themselves . The internal government remained as before: the people felt no difference, except as to the payment of the tribute. The policy is expressed by the title "king of kings," which they successively bore. Sennacherib speaks of the kings of Ascalon, Ekron and Gaza . A contemperary of Alexander mentions, that the king of Gaza was brought alive to Alexander on its capture. Alexander's policy was essentially different from that of the world-monarchs before him. They desired only to hold an empire as wide as possible, leaving the native kings, if they could; and only, if these were intractable, placing their own lieutenants. Alexander's policy was to blend East and West into one. . These petty sovereignties, so many insulated centers of mutual repulsion, were essentially at variance with this plan, and so this remnant of sovereignty of 1,500 years was taken away by him, when, after a siege in which he himself was twice wounded, he took it. Alexander wholly depopulated it, and repeopled the city with strangers. And Ashkelon shall not be inhabited - Ashkelon yielded at once to Jonathan, when he "camped against it" (1 Macc. 10:86), after he had taken and "burned Ashdod and the cities round about it." In another expedition of Jonathan its inhabitants "met him honorably," while "they of Gaza shut him out" at first (1 Macc. 11:60, 61). "Simon - passed through the country unto Ascalon, and the holds there adjoining," without resistance, whereas "he turned aside to Joppe, and won it" (1 Macc. 12:33). He placed Jews in Gaza, but of Ascalon nothing is said. The ruins of a Christian city, built on its site, "khirbet-Ascalon," have been lately discovered in the hills near Tell Zakariyeh, , and so, a little south of Timnath, a Philistine city in the days of Samson, whence Samson went to it, to gain the 30 changes of raiment Jdg 14:19. Commentators have assigned reasons, why Samson might have gone so far as the maritime Ascalon, whereas, in fact, he went to a city close by. That city, in 536 a.d., had its Bishop . : "The site shows the remains of an early Christian Church or convent:" as a great lintel of stone , resembling somewhat the Maltese Cross, lies on the ground." It was probably destroyed by the inundation of Muslim conquest. In 1163 a.d. it was a ruin. The distance of the ruins from the Ascalon Maiumas corresponds to that assigned by Benjamin of Tudela, being twice the distance of that city from Ashdod ; but since he was at Beth Jibrin, he must have been not far from the spot where it has been recently discovered . The Ashkelon, which was Herod's birth-place and which he beautified, must have been the well-known city by the sea; since the distance from Jerusalem assigned by Josephus is too great for the old Ashkelon, and he speaks of it as on the sea .

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Zac 9:5. "Ashkelon shall see it, and fear; Gaza, and tremble greatly; and Ekron, for her hope has been put to shame; and the king will perish out of Gaza, and Ashkelon will not dwell. Zac 9:6. The bastard will dwell in Ashdod; and I shall destroy the pride of the Philistines. Zac 9:7. And I shall take away his blood out of his mouth, and his abominations from between his teeth; and he will also remain to our God, and will be as a tribe-prince in Judah, and Ekron like the Jebusite." From the Phoenicians the threat turns against the Philistines. The fall of the mighty Tyre shall fill the Philistian cities with fear and trembling, because all hope of deliverance from the threatening destruction is thereby taken away (cf. Isa 23:5). תּרא is jussive. The effect, which the fall of Tyre will produce upon the Philistian cities, is thus set forth as intended by God. The description is an individualizing one in this instance also. The several features in this effect are so distributed among the different cities, that what is said of each applies to all. They will not only tremble with fear, but will also lose their kingship, and be laid waste. Only four of the Philistian capitals are mentioned, Gath being passed over, as in Amo 1:6, Amo 1:8; Zep 2:4, and Jer 25:20; and they occur in the same order as in Jeremiah, whose prophecy Zechariah had before his mind. To ועזּה we must supply תּרא from the parallel clause; and to עקרון not only תּרא, but also ותירא. The reason for the fear is first mentioned in connection with Ekron, - namely, the fact that the hope is put to shame. הובישׁ is the hiphil of בּושׁ (Ewald, 122, e), in the ordinary sense of this hiphil, to be put to shame. מבּט with seghol stands for מבּט (Ewald, 88, d, and 160, d), the object of hope or confidence. Gaza loses its king. Melekh without the article is the king as such, not the particular king reigning at the time of the judgment; and the meaning is, "Gaza will henceforth have no king," i.e., will utterly perish, answering to the assertion concerning Ashkelon: לא תשׁב, she will not dwell, i.e., will not come to dwell, a poetical expression for be inhabited (see at Joe 3:20). The reference to a king of Gaza does not point to times before the captivity. The Babylonian and Persian emperors were accustomed to leave to the subjugated nations their princes or kings, if they would only submit as vassals to their superior control. They therefore bore the title of "kings of kings" (Eze 26:7; cf. Herod. iii. 15; Stark, Gaza, pp. 229, 230; and Koehler, ad h. l.). In Ashdod will mamzēr dwell. This word, the etymology of which is obscure (see at Deu 23:3, the only other passage in which it occurs), denotes in any case one whose birth has some blemish connected with it; so that he is not an equal by birth with the citizens of a city or the inhabitants of a land. Hengstenberg therefore renders it freely, though not inappropriately, by Gesindel (rabble). The dwelling of the bastard in Ashdod is not at variance with the fact that Ashkelon "does not dwell," notwithstanding the individualizing character of the description, according to which what is affirmed of one city also applies to the other. For the latter simply states that the city will lose its native citizens, and thus forfeit the character of a city. The dwelling of bastards or rabble in Ashdod expresses the deep degradation of Philistia, which is announced in literal terms in the second hemistich. The pride of the Philistines shall be rooted out, i.e., everything shall be taken from them on which as Philistines they based their pride, viz., their power, their fortified cities, and their nationality. "These words embrace the entire contents of the prophecy against the Philistines, affirming of the whole people what had previously been affirmed of the several cities" (Hengstenberg). A new and important feature is added to this in Zac 9:7. Their religious peculiarity - namely, their idolatry - shall also be taken from them, and their incorporation into the nation of God brought about through this judgment. The description in Zac 9:7 is founded upon a personification of the Philistian nation. the suffixes of the third pers. sing. and the pronoun הוּא in Zac 9:7 do not refer to the mamzēr (Hitzig), but to pelishtı̄m (the Philistines), the nation being comprehended in the unity of a single person. This person appears as an idolater, who, when keeping a sacrificial feast, has the blood and flesh of the sacrificial animals in his mouth and between his teeth. Dâmı̄m is not human blood, but the blood of sacrifices; and shiqqutsı̄m, abominations, are not the idols, but the idolatrous sacrifices, and indeed their flesh. Taking away the food of the idolatrous sacrifices out of their mouth denotes not merely the interruption of the idolatrous sacrificial meals, but the abolition of idolatry generally. He also (the nation of the Philistines regarded as a person) will be left to our God. The gam refers not to the Phoenicians and Syrians mentioned before, of whose being left nothing was said in Zac 9:1-4, but to the idea of "Israel" implied in לאלהינוּ, our God. Just as in the case of Israel a "remnant" of true confessors of Jehovah is left when the judgment falls upon it, so also will a remnant of the Philistines be left for the God of Israel. The attitude of this remnant towards the people of God is shown in the clauses which follow. He will be like an 'alluph in Judah. This word, which is applied in the earlier books only to the tribe-princes of the Edomites and Horites (Gen 36:15-16; Exo 15:15; Ch1 1:51.), is transferred by Zechariah to the tribe-princes of Judah. It signifies literally not a phylarch, the head of an entire tribe (matteh, φυλή), but a chiliarch, the head of an 'eleph, one of the families into which the tribes were divided. The meaning "friend," which Kliefoth prefers (cf. Mic 7:5), is unsuitable here; and the objection, that "all the individuals embraced in the collective הוּא cannot receive the position of tribe-princes in Judah" (Kliefoth), does not apply, because הוּא is not an ordinary collective, but the remnant of the Philistines personified as a man. Such a remnant might very well assume the position of a chiliarch of Judah. This statement is completed by the addition "and Ekron," i.e., the Ekronite "will be like the Jebusite." The Ekronite is mentioned fore the purpose of individualizing in the place of all the Philistines. "Jebusite" is not an epithet applied to the inhabitants of Jerusalem, but stands for the former inhabitants of the citadel of Zion, who adopted the religion of Israel after the conquest of this citadel by David, and were incorporated into the nation of the Lord. This is evident from the example of the Jebusite Araunah, who lived in the midst of the covenant nation, according to Sa2 24:16., Ch1 21:15., as a distinguished man of property, and not only sold his threshing-floor to king David as a site for the future temple, but also offered to present the oxen with which he had been ploughing, as well as the plough itself, for a burnt-offering. On the other hand, Koehler infers, from the conventional mode of expression employed by the subject when speaking to his king, "thy God," and the corresponding words of David, "my God" instead of our God, that Araunah stood in the attitude of a foreigner towards the God of Israel; but he is wrong in doing so. And there is quite as little ground for the further inference drawn by this scholar from the fact that the servants of Solomon and the Nethinim are reckoned together in Ezr 2:58 and Neh 7:60, in connection with the statement that Solomon had levied bond-slaves for his buildings from the remnants of the Canaanitish population (Kg1 9:20), viz., that the Jebusites reappeared in the Nethinim of the later historical books, and that the Nethinim "given by David and the princes" were chiefly Jebusites, according to which "Ekron's being like a Jebusite is equivalent to Ekron's not only meeting with reception into the national fellowship of Israel through circumcision, but being appointed, like the Jebusites, to service in the sanctuary of Jehovah." On the contrary, the thought is simply this: The Ekronites will be melted up with the people of God, like the Jebusites with the Judaeans. Kliefoth also observes quite correctly, that "there is no doubt that what is specially affirmed of the Philistians is also intended to apply to the land of Chadrach, to Damascus, etc., as indeed an absolute generalization follows expressly in Zac 9:10.... Just as in what precedes, the catastrophe intended for all these lands and nations is specially described in the case of Tyre alone; so here conversion is specially predicted of the Philistines alone." If we inquire now into the historical allusion or fulfilment of this prophecy, it seems most natural to think of the divine judgment, which fell upon Syria, Phoenicia, and Philistia through the march of Alexander the Great from Asia Minor to Egypt. After the battle at Issus in Cilicia, Alexander sent one division of his army under Parmenio to Damascus, to conquer this capital of Coele-Syria. On this expedition Hamath must also have been touched and taken. Alexander himself marched from Cilicia direct to Phoenicia, where Sidon and the other Phoenician cities voluntarily surrendered to him; and only Tyre offered so serious a resistance in its confidence in its own security, that it was not till after a seven months' siege and very great exertions that he succeeded in taking this fortified city by storm. On his further march the fortified city of Gaza also offered a prolonged resistance, but it too was eventually taken by storm (cf. Arrian, ii. 15ff.; Curtius, iv. 12, 13, and 2-4; and Stark, Gaza, p. 237ff.). On the basis of these facts, Hengstenberg observes (Christol. iii. p. 369), as others have done before him, that "there can be no doubt that in Zac 9:1-8 we have before us a description of the expedition of Alexander as clear as it was possible for one to be given, making allowance for the difference between prophecy and history." But Koehler has already replied to this, that the prophecy in Zac 9:7 was not fulfilled by the deeds of Alexander, since neither the remnant of the Phoenicians nor the other heathen dwelling in the midst of Israel were converted to Jehovah through the calamities connected with Alexander's expedition; and on this ground he merely regards the conquests of Alexander as the commencement of the fulfilment, which was then continued throughout the calamities caused by the wars of succession, the conflicts between the Egyptians, Syrians, and Romans, until it was completed by the fact that the heathen tribes within the boundaries of Israel gradually disappeared as separate tribes, and their remnants were received into the community of those who confessed Israel's God and His anointed. But we must go a step further, and say that the fulfilment has not yet reached its end, but is still going on, and will until the kingdom of Christ shall attain that complete victory over the heathen world which is foretold in Zac 9:8.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Zac 9:5. "Ashkelon shall see it, and fear; Gaza, and tremble greatly; and Ekron, for her hope has been put to shame; and the king will perish out of Gaza, and Ashkelon will not dwell. Zac 9:6. The bastard will dwell in Ashdod; and I shall destroy the pride of the Philistines. Zac 9:7. And I shall take away his blood out of his mouth, and his abominations from between his teeth; and he will also remain to our God, and will be as a tribe-prince in Judah, and Ekron like the Jebusite." From the Phoenicians the threat turns against the Philistines. The fall of the mighty Tyre shall fill the Philistian cities with fear and trembling, because all hope of deliverance from the threatening destruction is thereby taken away (cf. Isa 23:5). תּרא is jussive. The effect, which the fall of Tyre will produce upon the Philistian cities, is thus set forth as intended by God. The description is an individualizing one in this instance also. The several features in this effect are so distributed among the different cities, that what is said of each applies to all. They will not only tremble with fear, but will also lose their kingship, and be laid waste. Only four of the Philistian capitals are mentioned, Gath being passed over, as in Amo 1:6, Amo 1:8; Zep 2:4, and Jer 25:20; and they occur in the same order as in Jeremiah, whose prophecy Zechariah had before his mind. To ועזּה we must supply תּרא from the parallel clause; and to עקרון not only תּרא, but also ותירא. The reason for the fear is first mentioned in connection with Ekron, - namely, the fact that the hope is put to shame. הובישׁ is the hiphil of בּושׁ (Ewald, 122, e), in the ordinary sense of this hiphil, to be put to shame. מבּט with seghol stands for מבּט (Ewald, 88, d, and 160, d), the object of hope or confidence. Gaza loses its king. Melekh without the article is the king as such, not the particular king reigning at the time of the judgment; and the meaning is, "Gaza will henceforth have no king," i.e., will utterly perish, answering to the assertion concerning Ashkelon: לא תשׁב, she will not dwell, i.e., will not come to dwell, a poetical expression for be inhabited (see at Joe 3:20). The reference to a king of Gaza does not point to times before the captivity. The Babylonian and Persian emperors were accustomed to leave to the subjugated nations their princes or kings, if they would only submit as vassals to their superior control. They therefore bore the title of "kings of kings" (Eze 26:7; cf. Herod. iii. 15; Stark, Gaza, pp. 229, 230; and Koehler, ad h. l.). In Ashdod will mamzēr dwell. This word, the etymology of which is obscure (see at Deu 23:3, the only other passage in which it occurs), denotes in any case one whose birth has some blemish connected with it; so that he is not an equal by birth with the citizens of a city or the inhabitants of a land. Hengstenberg therefore renders it freely, though not inappropriately, by Gesindel (rabble). The dwelling of the bastard in Ashdod is not at variance with the fact that Ashkelon "does not dwell," notwithstanding the individualizing character of the description, according to which what is affirmed of one city also applies to the other. For the latter simply states that the city will lose its native citizens, and thus forfeit the character of a city. The dwelling of bastards or rabble in Ashdod expresses the deep degradation of Philistia, which is announced in literal terms in the second hemistich. The pride of the Philistines shall be rooted out, i.e., everything shall be taken from them on which as Philistines they based their pride, viz., their power, their fortified cities, and their nationality. "These words embrace the entire contents of the prophecy against the Philistines, affirming of the whole people what had previously been affirmed of the several cities" (Hengstenberg).

A new and important feature is added to this in Zac 9:7. Their religious peculiarity - namely, their idolatry - shall also be taken from them, and their incorporation into the nation of God brought about through this judgment. The description in Zac 9:7 is founded upon a personification of the Philistian nation. the suffixes of the third pers. sing. and the pronoun הוּא in Zac 9:7 do not refer to the mamzēr (Hitzig), but to pelishtı̄m (the Philistines), the nation being comprehended in the unity of a single person. This person appears as an idolater, who, when keeping a sacrificial feast, has the blood and flesh of the sacrificial animals in his mouth and between his teeth. Dâmı̄m is not human blood, but the blood of sacrifices; and shiqqutsı̄m, abominations, are not the idols, but the idolatrous sacrifices, and indeed their flesh. Taking away the food of the idolatrous sacrifices out of their mouth denotes not merely the interruption of the idolatrous sacrificial meals, but the abolition of idolatry generally. He also (the nation of the Philistines regarded as a person) will be left to our God. The gam refers not to the Phoenicians and Syrians mentioned before, of whose being left nothing was said in Zac 9:1-4, but to the idea of "Israel" implied in לאלהינוּ, our God. Just as in the case of Israel a "remnant" of true confessors of Jehovah is left when the judgment falls upon it, so also will a remnant of the Philistines be left for the God of Israel. The attitude of this remnant towards the people of God is shown in the clauses which follow. He will be like an 'alluph in Judah. This word, which is applied in the earlier books only to the tribe-princes of the Edomites and Horites (Gen 36:15-16; Exo 15:15; Ch1 1:51.), is transferred by Zechariah to the tribe-princes of Judah. It signifies literally not a phylarch, the head of an entire tribe (matteh, φυλή), but a chiliarch, the head of an 'eleph, one of the families into which the tribes were divided. The meaning "friend," which Kliefoth prefers (cf. Mic 7:5), is unsuitable here; and the objection, that "all the individuals embraced in the collective הוּא cannot receive the position of tribe-princes in Judah" (Kliefoth), does not apply, because הוּא is not an ordinary collective, but the remnant of the Philistines personified as a man. Such a remnant might very well assume the position of a chiliarch of Judah. This statement is completed by the addition "and Ekron," i.e., the Ekronite "will be like the Jebusite." The Ekronite is mentioned fore the purpose of individualizing in the place of all the Philistines. "Jebusite" is not an epithet applied to the inhabitants of Jerusalem, but stands for the former inhabitants of the citadel of Zion, who adopted the religion of Israel after the conquest of this citadel by David, and were incorporated into the nation of the Lord. This is evident from the example of the Jebusite Araunah, who lived in the midst of the covenant nation, according to Sa2 24:16., Ch1 21:15., as a distinguished man of property, and not only sold his threshing-floor to king David as a site for the future temple, but also offered to present the oxen with which he had been ploughing, as well as the plough itself, for a burnt-offering. On the other hand, Koehler infers, from the conventional mode of expression employed by the subject when speaking to his king, "thy God," and the corresponding words of David, "my God" instead of our God, that Araunah stood in the attitude of a foreigner towards the God of Israel; but he is wrong in doing so. And there is quite as little ground for the further inference drawn by this scholar from the fact that the servants of Solomon and the Nethinim are reckoned together in Ezr 2:58 and Neh 7:60, in connection with the statement that Solomon had levied bond-slaves for his buildings from the remnants of the Canaanitish population (Kg1 9:20), viz., that the Jebusites reappeared in the Nethinim of the later historical books, and that the Nethinim "given by David and the princes" were chiefly Jebusites, according to which "Ekron's being like a Jebusite is equivalent to Ekron's not only meeting with reception into the national fellowship of Israel through circumcision, but being appointed, like the Jebusites, to service in the sanctuary of Jehovah." On the contrary, the thought is simply this: The Ekronites will be melted up with the people of God, like the Jebusites with the Judaeans. Kliefoth also observes quite correctly, that "there is no doubt that what is specially affirmed of the Philistians is also intended to apply to the land of Chadrach, to Damascus, etc., as indeed an absolute generalization follows expressly in Zac 9:10.... Just as in what precedes, the catastrophe intended for all these lands and nations is specially described in the case of Tyre alone; so here conversion is specially predicted of the Philistines alone."

If we inquire now into the historical allusion or fulfilment of this prophecy, it seems most natural to think of the divine judgment, which fell upon Syria, Phoenicia, and Philistia through the march of Alexander the Great from Asia Minor to Egypt. After the battle at Issus in Cilicia, Alexander sent one division of his army under Parmenio to Damascus, to conquer this capital of Coele-Syria. On this expedition Hamath must also have been touched and taken. Alexander himself marched from Cilicia direct to Phoenicia, where Sidon and the other Phoenician cities voluntarily surrendered to him; and only Tyre offered so serious a resistance in its confidence in its own security, that it was not till after a seven months' siege and very great exertions that he succeeded in taking this fortified city by storm. On his further march the fortified city of Gaza also offered a prolonged resistance, but it too was eventually taken by storm (cf. Arrian, ii. 15ff.; Curtius, iv. 12, 13, and 2-4; and Stark, Gaza, p. 237ff.). On the basis of these facts, Hengstenberg observes (Christol. iii. p. 369), as others have done before him, that "there can be no doubt that in Zac 9:1-8 we have before us a description of the expedition of Alexander as clear as it was possible for one to be given, making allowance for the difference between prophecy and history." But Koehler has already replied to this, that the prophecy in Zac 9:7 was not fulfilled by the deeds of Alexander, since neither the remnant of the Phoenicians nor the other heathen dwelling in the midst of Israel were converted to Jehovah through the calamities connected with Alexander's expedition; and on this ground he merely regards the conquests of Alexander as the commencement of the fulfilment, which was then continued throughout the calamities caused by the wars of succession, the conflicts between the Egyptians, Syrians, and Romans, until it was completed by the fact that the heathen tribes within the boundaries of Israel gradually disappeared as separate tribes, and their remnants were received into the community of those who confessed Israel's God and His anointed. But we must go a step further, and say that the fulfilment has not yet reached its end, but is still going on, and will until the kingdom of Christ shall attain that complete victory over the heathen world which is foretold in Zac 9:8.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Her expectation - Her hope that Tyre would break Alexander's power, or hold out against it. Ashamed - Turned into shame and confusion. The king - The government shall be overthrown. Shall not be inhabited - For many years.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Ashkelon shall see it, and fear - All these prophecies seem to have been fulfilled before the days of Zechariah; another evidence that these last chapters were not written by him. Her expectation shalt be ashamed - The expectation of being succoured by Tyre.

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¹⁹ And the Spirit [07307] of the LORD [03068] came [06743] upon him, and he went down [03381] to Ashkelon [0831], and slew [05221] thirty [07970] men [0376] of them, and took [03947] their spoil [02488], and gave [05414] change [02487] of garments unto them which expounded [05046] the riddle [02420]. And his anger [0639] was kindled [02734], and he went up [05927] to his father's [01] house [01004].

⁵ As at the report [08088] concerning Egypt [04714], so shall they be sorely pained [02342] at the report [08088] of Tyre [06865].
⁶ Pass ye over [05674] to Tarshish [08659]; howl [03213], ye inhabitants [03427] of the isle [0339].
⁷ Is this your joyous [05947] city, whose antiquity [06927] is of ancient [06924] days [03117]? her own feet [07272] shall carry [02986] her afar off [07350] to sojourn [01481].
⁸ Who hath taken this counsel [03289] against Tyre [06865], the crowning [05849] city, whose merchants [05503] are princes [08269], whose traffickers [03667] are the honourable [03513] of the earth [0776]?
⁹ The LORD [03068] of hosts [06635] hath purposed [03289] it, to stain [02490] the pride [01347] of all glory [06643], and to bring into contempt [07043] all the honourable [03513] of the earth [0776].
¹⁰ Pass [05674] through thy land [0776] as a river [02975], O daughter [01323] of Tarshish [08659]: there is no more strength [04206].
¹¹ He stretched out [05186] his hand [03027] over the sea [03220], he shook [07264] the kingdoms [04467]: the LORD [03068] hath given a commandment [06680] against the merchant [03667] city, to destroy [08045] the strong [04581] holds [04581] thereof.

⁸ And I will encamp [02583] about mine house [01004] because of the army [04675], because of him that passeth by [05674], and because of him that returneth [07725]: and no oppressor [05065] shall pass through [05674] them any more: for now have I seen [07200] with mine eyes [05869].

⁷ And I will take away [05493] his blood [01818] out of his mouth [06310], and his abominations [08251] from between his teeth [08127]: but he that remaineth [07604], even he, shall be for our God [0430], and he shall be as a governor [0441] in Judah [03063], and Ekron [06138] as a Jebusite [02983].

¹ The burden [04853] of the word [01697] of the LORD [03068] in the land [0776] of Hadrach [02317], and Damascus [01834] shall be the rest [04496] thereof: when the eyes [05869] of man [0120], as of all the tribes [07626] of Israel [03478], shall be toward the LORD [03068].
² And Hamath [02574] also shall border [01379] thereby; Tyrus [06865], and Zidon [06721], though it be very [03966] wise [02449].
³ And Tyrus [06865] did build [01129] herself a strong hold [04692], and heaped up [06651] silver [03701] as the dust [06083], and fine gold [02742] as the mire [02916] of the streets [02351].
⁴ Behold, the Lord [0136] will cast her out [03423], and he will smite [05221] her power [02428] in the sea [03220]; and she shall be devoured [0398] with fire [0784].
⁵ Ashkelon [0831] shall see [07200] it, and fear [03372]; Gaza [05804] also shall see it, and be very [03966] sorrowful [02342], and Ekron [06138]; for her expectation [04007] shall be ashamed [03001]; and the king [04428] shall perish [06] from Gaza [05804], and Ashkelon [0831] shall not be inhabited [03427].
⁶ And a bastard [04464] shall dwell [03427] in Ashdod [0795], and I will cut off [03772] the pride [01347] of the Philistines [06430].
⁷ And I will take away [05493] his blood [01818] out of his mouth [06310], and his abominations [08251] from between his teeth [08127]: but he that remaineth [07604], even he, shall be for our God [0430], and he shall be as a governor [0441] in Judah [03063], and Ekron [06138] as a Jebusite [02983].
⁸ And I will encamp [02583] about mine house [01004] because of the army [04675], because of him that passeth by [05674], and because of him that returneth [07725]: and no oppressor [05065] shall pass through [05674] them any more: for now have I seen [07200] with mine eyes [05869].

¹⁰ And I will cut off [03772] the chariot [07393] from Ephraim [0669], and the horse [05483] from Jerusalem [03389], and the battle [04421] bow [07198] shall be cut off [03772]: and he shall speak [01696] peace [07965] unto the heathen [01471]: and his dominion [04915] shall be from sea [03220] even to sea [03220], and from the river [05104] even to the ends [0657] of the earth [0776].

²⁰ And all the people [05971] that were left [03498] of the Amorites [0567], Hittites [02850], Perizzites [06522], Hivites [02340], and Jebusites [02983], which were not of the children [01121] of Israel [03478],

⁶⁰ All the Nethinims [05411], and the children [01121] of Solomon's [08010] servants [05650], were three [07969] hundred [03967] ninety [08673] and two [08147].

⁵⁸ All the Nethinims [05411], and the children [01121] of Solomon's [08010] servants [05650], were three [07969] hundred [03967] ninety [08673] and two [08147].

¹⁵ And God [0430] sent [07971] an angel [04397] unto Jerusalem [03389] to destroy [07843] it: and as he was destroying [07843], the LORD [03068] beheld [07200], and he repented [05162] him of the evil [07451], and said [0559] to the angel [04397] that destroyed [07843], It is enough [07227], stay [07503] now thine hand [03027]. And the angel [04397] of the LORD [03068] stood [05975] by the threshingfloor [01637] of Ornan [0771] the Jebusite [02983].

¹⁶ And when the angel [04397] stretched out [07971] his hand [03027] upon Jerusalem [03389] to destroy [07843] it, the LORD [03068] repented [05162] him of the evil [07451], and said [0559] to the angel [04397] that destroyed [07843] the people [05971], It is enough [07227]: stay [07503] now thine hand [03027]. And the angel [04397] of the LORD [03068] was by the threshingplace [01637] of Araunah [0728] the Jebusite [02983].

⁵ Trust [0539] ye not in a friend [07453], put ye not confidence [0982] in a guide [0441]: keep [08104] the doors [06607] of thy mouth [06310] from her that lieth [07901] in thy bosom [02436].

⁵¹ Hadad [01908] died [04191] also. And the dukes [0441] of Edom [0123] were; duke [0441] Timnah [08555], duke [0441] Aliah [05933], duke [0441] Jetheth [03509],

¹⁵ Then [0227] the dukes [0441] of Edom [0123] shall be amazed [0926]; the mighty men [0352] of Moab [04124], trembling [07461] shall take hold [0270] upon them; all the inhabitants [03427] of Canaan [03667] shall melt away [04127].

¹⁵ These were dukes [0441] of the sons [01121] of Esau [06215]: the sons [01121] of Eliphaz [0464] the firstborn [01060] son of Esau [06215]; duke [0441] Teman [08487], duke [0441] Omar [0201], duke [0441] Zepho [06825], duke [0441] Kenaz [07073],
¹⁶ Duke [0441] Korah [07141], duke [0441] Gatam [01609], and duke [0441] Amalek [06002]: these are the dukes [0441] that came of Eliphaz [0464] in the land [0776] of Edom [0123]; these were the sons [01121] of Adah [05711].

³ An Ammonite [05984] or Moabite [04125] shall not enter [0935] into the congregation [06951] of the LORD [03068]; even to their tenth [06224] generation [01755] shall they not enter [0935] into the congregation [06951] of the LORD [03068] for [05704] ever [05769]:

⁷ For thus saith [0559] the Lord [0136] GOD [03069]; Behold, I will bring [0935] upon Tyrus [06865] Nebuchadrezzar [05019] king [04428] of Babylon [0894], a king [04428] of kings [04428], from the north [06828], with horses [05483], and with chariots [07393], and with horsemen [06571], and companies [06951], and much [07227] people [05971].

²⁰ But Judah [03063] shall dwell [03427] for ever [05769], and Jerusalem [03389] from generation [01755] to generation [01755].

²⁰ And all the mingled [06153] people, and all the kings [04428] of the land [0776] of Uz [05780], and all the kings [04428] of the land [0776] of the Philistines [06430], and Ashkelon [0831], and Azzah [05804], and Ekron [06138], and the remnant [07611] of Ashdod [0795],

⁴ For Gaza [05804] shall be forsaken [05800], and Ashkelon [0831] a desolation [08077]: they shall drive out [01644] Ashdod [0795] at the noon day [06672], and Ekron [06138] shall be rooted up [06131].

⁸ And I will cut off [03772] the inhabitant [03427] from Ashdod [0795], and him that holdeth [08551] the sceptre [07626] from Ashkelon [0831], and I will turn [07725] mine hand [03027] against Ekron [06138]: and the remnant [07611] of the Philistines [06430] shall perish [06], saith [0559] the Lord [0136] GOD [03069].

⁶ Thus saith [0559] the LORD [03068]; For three [07969] transgressions [06588] of Gaza [05804], and for four [0702], I will not turn away [07725] the punishment thereof; because they carried away captive [01540] the whole [08003] captivity [01546], to deliver them up [05462] to Edom [0123]:

⁵ As at the report [08088] concerning Egypt [04714], so shall they be sorely pained [02342] at the report [08088] of Tyre [06865].

⁶ And a bastard [04464] shall dwell [03427] in Ashdod [0795], and I will cut off [03772] the pride [01347] of the Philistines [06430].

⁵ Ashkelon [0831] shall see [07200] it, and fear [03372]; Gaza [05804] also shall see it, and be very [03966] sorrowful [02342], and Ekron [06138]; for her expectation [04007] shall be ashamed [03001]; and the king [04428] shall perish [06] from Gaza [05804], and Ashkelon [0831] shall not be inhabited [03427].