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Selected Verse: Zechariah 2:6 - King James

Verse	Translation	Text
Zec 2:6	King James	Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.

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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]
flee from the land of the north--that is, from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are specified, implying that they are to return from all quarters (Deu 28:64; Jer 16:15; Eze 17:21). The reason why they should flee from Babylon is: (1) because of the blessings promised to God's people in their own land; (2) because of the evils about to fall on their foe (Zac 2:7-9). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (Isa 48:20; Jer 50:8; Jer 51:6, Jer 51:45). Many of the Jews in Zechariah's time had not yet returned to Judea. Their tardiness was owing to (1) unbelief; (2) their land had long lain waste, and was surrounded with bitter foes; (3) they regarded suspiciously the liberty of return given by Cyrus and Darius, as if these monarchs designed suddenly to crush them; (4) their long stay in Babylon had obliterated the remembrance of their own land; (5) the wealth and security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favor, which is infinitely to be preferred to all the wealth of the world [CALVIN and PEMBELLUS]. for I have spread you abroad--The reasoning is: I who scattered you from your land to all quarters, can also gather you again to it.

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

flee from the land of the north--that is, from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are specified, implying that they are to return from all quarters (Deu 28:64; Jer 16:15; Eze 17:21). The reason why they should flee from Babylon is: (1) because of the blessings promised to God's people in their own land; (2) because of the evils about to fall on their foe (Zac 2:7-9). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (Isa 48:20; Jer 50:8; Jer 51:6, Jer 51:45). Many of the Jews in Zechariah's time had not yet returned to Judea. Their tardiness was owing to (1) unbelief; (2) their land had long lain waste, and was surrounded with bitter foes; (3) they regarded suspiciously the liberty of return given by Cyrus and Darius, as if these monarchs designed suddenly to crush them; (4) their long stay in Babylon had obliterated the remembrance of their own land; (5) the wealth and security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favor, which is infinitely to be preferred to all the wealth of the world [CALVIN and PEMBELLUS].

for I have spread you abroad--The reasoning is: I who scattered you from your land to all quarters, can also gather you again to it.

Notes on the Bible, by Albert Barnes, [1834]
Ho! ho! and flee - Such being the safety and glory in store for God's people in Jerusalem, He who had so provided it, the Angel of the Lord, bids His people everywhere to come to it, saving themselves also from the peril which was to come on Babylon. So Isaiah bade them, "Go ye forth of Babylon; flee ye from the Chaldaeans with a voice of singing; declare ye, tell this, utter it to the end of the earth; say ye, The Lord hath redeemed His servant Jacob" Isa 48:20. "Depart ye, depart ye, go ye out from thence; touch no unclean thing: go ye out of the midst of her; be ye clean, that bear the vessels of the Lord" Isa 52:11; and Jeremiah, "Flee ye out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity, for this is the time of the Lord's vengeance. He will render unto her a recompense" (Jer 51:6, add. Jer 50:8). "My people, go ye out of the midst of her, and deliver ye, every man his soul from the fierce anger of the Lord" Jer 51:45. The words, "flee, deliver thyself," imply an imminent peril on Babylon, such as came upon her, two years after this prophecy, in the fourth year of Darius. But the earnestness of the command, its repetition by three prophets, the context in isaiah and Jeremiah, imply something more than temporal peril, the peril of the infection of the manners of Babylon, which may have detained there many who did not return. Whence in the New Testament, the words are cited, as to the great evil city of the world; "Wherefore come out from among them and be ye separate, and touch not the unclean thing, and I will receive you" Co2 6:17; and under the name of Babylon; "I heard another voice from heaven, saying, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues" Rev 18:4. For I have spread you abroad as the four winds of heaven - The north country, although its capital and center was Babylon, was the whole Babylonian empire, called "the North" Jer 1:13-14; Jer 3:18; Jer 4:6; Jer 6:1, Jer 6:22; Jer 23:8 because its invasions always came upon Israel from the north. But the book of Esther shows that, sixty years after this, the Jews were dispersed over the 127 provinces of the Persian empire, from India (the Punjab) to Ethiopia Est 1:1; Est 3:8, Est 3:12-14; Est 8:5, Est 8:9, whether they were purposely placed by the policy of the conquerors in detatched groups, as the ten tribes were in the "cities of the Medes" Kg2 17:6, or whether, when more trusted, they migrated of their own accord. God, in calling them to return, reminds them of the greatness of their dispersion. He had dispersed them abroad as the four winds of heaven . He, the Same, recalled them.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The prophecy commences thus in Zac 2:6-9 : Zac 2:6. "Ho, ho, flee out of the land of the north, is the saying of Jehovah; for I spread you out as the four winds of heaven, is the saying of Jehovah. Zac 2:7. Ho, Zion, save thyself, thou that dwellest with the daughter Babel. Zac 2:8. For thus saith Jehovah of hosts, After glory hath he sent me to the nations that have plundered you; for whoever toucheth you, toucheth the apple of His eye. Zac 2:9. For, behold, I swing my hand over them, and they become a spoil to those who served them; and ye will see that Jehovah of hosts hath sent me." The summons to flee out of Babylon, in Zac 2:6 and Zac 2:7, is addressed to the Israelites, who are all included in the one name Zion in Zac 2:7; and shows that the address which follows is not a simple continuation of the promise in Zac 2:4 and Zac 2:5, but is intended both to explain it, and to assign the reason for it. The summons contains so far a reason for it, that the Israelites are directed to flee out of Babylon, because the judgment is about to burst upon this oppressor of the people of God. The words nūsū, flee, and himmâletı̄, save thyself or escape, both point to the judgment, and in Zac 2:9 the judgment itself is clearly spoken of. the land of the north is Babylon (cf. Jer 1:14; Jer 6:22; Jer 10:22; and for the fact itself, Isa 48:20). The reason for the exclamation "Flee" is first of all given in the clause, "for like the four winds have I spread you out," not "dispersed you" (Vulg., C. B. Mich., Koehler). For apart from the fact that pērēs almost always means to spread out, and has the meaning to disperse at the most in Psa 68:15 and Eze 17:21, this meaning is altogether unsuitable here. For if Israel had been scattered like the four winds, it would of necessity have been summoned to return, not only from the north, but from all quarters of the globe (Hitzig, Kliefoth). Moreover, we should then have לארבּע, into the four winds; and the method suggested by Koehler for reconciling כּארבּע with his view, viz., by assuming that "like the four winds" is equivalent to "as chaff is pounded and driven away from its place by the four winds," according to which the winds would be mentioned in the place of the chaff, will hardly meet with approval. The explanation is rather that the perfect pērastı̄ is used prophetically to denote the purpose of God, which had already been formed, even if its realization was still in the future. To spread out like the four winds is the same as to spread out just as the four winds spread out to all quarters of the globe. Because God has resolved upon spreading out His people in this manner, they are to flee out of Babel, that they may not suffer the fate of Babel. That this thought lies at the foundation of the motive assigned, is evident from the further reasons assigned for the summons in Zac 2:8 and Zac 2:9. Zion stands for the inhabitants of Zion, namely the people of God, who are for the time being still yōshebheth bath Bâbel, dwelling with the daughter Babel. As Zion does not mean the city or fortress of Jerusalem, but the inhabitants, so the "daughter Babel" is not the city of Babylon or country of Babylonia personified, but the inhabitants of Babel; and ישׁב is construed with the accusative of the person, as in Psa 22:4 and Sa2 6:2. What Jehovah states in explanation of the twofold call to flee out of Babel, does not commence with Zac 2:9 (Ewald), or with כּי הנּגע in Zac 2:8 (Koehler), but with אחר כּבוד וגו. The incorrectness of the two former explanations is seen first of all in the fact that כּי only introduces a speech in the same manner as ὅτι, when it follows directly upon the introductory formula; but not, as is here assumed, when a long parenthesis is inserted between, without the introduction being resumed by לאמר. And secondly, neither of these explanations furnishes a suitable meaning. If the words of God only followed in Zac 2:9, עליהם in the first clause would be left without any noun to which to refer; and if they commenced with כּי הנּגע (for he that toucheth), the thought "he that toucheth you," etc., would assign no reason for the call to flee and save themselves. For if Israel is defended or valued by God as a pupil of the eye, there can be no necessity for it to flee. And lastly, it is impossible to see what can be the meaning or object of the parenthesis, "After glory hath He sent me," etc. If it treated "of the execution of the threat of punishment upon the heathen" (Koehler), it would be inserted in an unsuitable place, since the threat of punishment would not follow till afterwards. All these difficulties vanish if Jehovah's words commence with 'achar kâbhōd (after glory), in which case shelâchanı̄ (He hath sent me) may be very simply explained from the fact that the address is introduced, not in a direct form, but indirectly: Jehovah says, He has sent me after glory. The sender is Jehovah, and the person sent is not the prophet, but the angel of the Lord. Achar kâbhōd: behind glory, after glory; not however "after the glory of success" (Hitzig, Ewald, etc.), still less "with a glorious commission," but to get glory upon the heathen, i.e., to display the glory of God upon the heathen through the judgment by which their power is broken, and the heathen world is made to serve the people of God. The manner in which the next two clauses, commencing with kı̄ (for), are attached, is the following: The first assigns the subjective motive; that is to say, states the reason why God has sent him to the heathen, namely, because they have plundered His people, and have thereby touched the apple of His eye. בּבת עין, the apple of the eye (lit., the gate, the opening in which the eye is placed, or more probably the pupil of the eye, pupilla, as being the object most carefully preserved), is a figure used to denote the dearest possession or good, and in this sense is applied to the nation of Israel as early as Deu 32:10. The second explanatory clause in Zac 2:9 adds the practical ground for this sending after glory. The speaker is still the angel of the Lord; and his acting is identical with the acting of God. Like Jehovah, he swings his hand over the heathen nations which plundered Israel (cf. Isa 11:15; Isa 19:16), and they become (והיוּ expressing the consequence), i.e., so that they become, booty to the Israelites, who had previously been obliged to serve them (cf. Isa 14:2). In what way the heathen would serve Israel is stated in Zac 2:11. By the execution of this judgment Israel would learn that Jehovah had sent His angel, namely to execute upon the heathen His saving purposes for Israel. This is the meaning of these words, not only here and in Zac 2:11, but also in Zac 4:9 and Zac 6:15, where this formula is repeated, not however in the sense imagined by Koehler, namely that he had spoken these words in consequence of a command from Jehovah, and not of his own accord, by which the "sending" is changed into "speaking."

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

The prophecy commences thus in Zac 2:6-9 : Zac 2:6. "Ho, ho, flee out of the land of the north, is the saying of Jehovah; for I spread you out as the four winds of heaven, is the saying of Jehovah. Zac 2:7. Ho, Zion, save thyself, thou that dwellest with the daughter Babel. Zac 2:8. For thus saith Jehovah of hosts, After glory hath he sent me to the nations that have plundered you; for whoever toucheth you, toucheth the apple of His eye. Zac 2:9. For, behold, I swing my hand over them, and they become a spoil to those who served them; and ye will see that Jehovah of hosts hath sent me." The summons to flee out of Babylon, in Zac 2:6 and Zac 2:7, is addressed to the Israelites, who are all included in the one name Zion in Zac 2:7; and shows that the address which follows is not a simple continuation of the promise in Zac 2:4 and Zac 2:5, but is intended both to explain it, and to assign the reason for it. The summons contains so far a reason for it, that the Israelites are directed to flee out of Babylon, because the judgment is about to burst upon this oppressor of the people of God. The words nūsū, flee, and himmâletı̄, save thyself or escape, both point to the judgment, and in Zac 2:9 the judgment itself is clearly spoken of. the land of the north is Babylon (cf. Jer 1:14; Jer 6:22; Jer 10:22; and for the fact itself, Isa 48:20). The reason for the exclamation "Flee" is first of all given in the clause, "for like the four winds have I spread you out," not "dispersed you" (Vulg., C. B. Mich., Koehler). For apart from the fact that pērēs almost always means to spread out, and has the meaning to disperse at the most in Psa 68:15 and Eze 17:21, this meaning is altogether unsuitable here. For if Israel had been scattered like the four winds, it would of necessity have been summoned to return, not only from the north, but from all quarters of the globe (Hitzig, Kliefoth). Moreover, we should then have לארבּע, into the four winds; and the method suggested by Koehler for reconciling כּארבּע with his view, viz., by assuming that "like the four winds" is equivalent to "as chaff is pounded and driven away from its place by the four winds," according to which the winds would be mentioned in the place of the chaff, will hardly meet with approval. The explanation is rather that the perfect pērastı̄ is used prophetically to denote the purpose of God, which had already been formed, even if its realization was still in the future. To spread out like the four winds is the same as to spread out just as the four winds spread out to all quarters of the globe. Because God has resolved upon spreading out His people in this manner, they are to flee out of Babel, that they may not suffer the fate of Babel. That this thought lies at the foundation of the motive assigned, is evident from the further reasons assigned for the summons in Zac 2:8 and Zac 2:9.

Zion stands for the inhabitants of Zion, namely the people of God, who are for the time being still yōshebheth bath Bâbel, dwelling with the daughter Babel. As Zion does not mean the city or fortress of Jerusalem, but the inhabitants, so the "daughter Babel" is not the city of Babylon or country of Babylonia personified, but the inhabitants of Babel; and ישׁב is construed with the accusative of the person, as in Psa 22:4 and Sa2 6:2. What Jehovah states in explanation of the twofold call to flee out of Babel, does not commence with Zac 2:9 (Ewald), or with כּי הנּגע in Zac 2:8 (Koehler), but with אחר כּבוד וגו. The incorrectness of the two former explanations is seen first of all in the fact that כּי only introduces a speech in the same manner as ὅτι, when it follows directly upon the introductory formula; but not, as is here assumed, when a long parenthesis is inserted between, without the introduction being resumed by לאמר. And secondly, neither of these explanations furnishes a suitable meaning. If the words of God only followed in Zac 2:9, עליהם in the first clause would be left without any noun to which to refer; and if they commenced with כּי הנּגע (for he that toucheth), the thought "he that toucheth you," etc., would assign no reason for the call to flee and save themselves. For if Israel is defended or valued by God as a pupil of the eye, there can be no necessity for it to flee. And lastly, it is impossible to see what can be the meaning or object of the parenthesis, "After glory hath He sent me," etc. If it treated "of the execution of the threat of punishment upon the heathen" (Koehler), it would be inserted in an unsuitable place, since the threat of punishment would not follow till afterwards. All these difficulties vanish if Jehovah's words commence with 'achar kâbhōd (after glory), in which case shelâchanı̄ (He hath sent me) may be very simply explained from the fact that the address is introduced, not in a direct form, but indirectly: Jehovah says, He has sent me after glory. The sender is Jehovah, and the person sent is not the prophet, but the angel of the Lord. Achar kâbhōd: behind glory, after glory; not however "after the glory of success" (Hitzig, Ewald, etc.), still less "with a glorious commission," but to get glory upon the heathen, i.e., to display the glory of God upon the heathen through the judgment by which their power is broken, and the heathen world is made to serve the people of God. The manner in which the next two clauses, commencing with kı̄ (for), are attached, is the following: The first assigns the subjective motive; that is to say, states the reason why God has sent him to the heathen, namely, because they have plundered His people, and have thereby touched the apple of His eye. בּבת עין, the apple of the eye (lit., the gate, the opening in which the eye is placed, or more probably the pupil of the eye, pupilla, as being the object most carefully preserved), is a figure used to denote the dearest possession or good, and in this sense is applied to the nation of Israel as early as Deu 32:10. The second explanatory clause in Zac 2:9 adds the practical ground for this sending after glory. The speaker is still the angel of the Lord; and his acting is identical with the acting of God. Like Jehovah, he swings his hand over the heathen nations which plundered Israel (cf. Isa 11:15; Isa 19:16), and they become (והיוּ expressing the consequence), i.e., so that they become, booty to the Israelites, who had previously been obliged to serve them (cf. Isa 14:2). In what way the heathen would serve Israel is stated in Zac 2:11. By the execution of this judgment Israel would learn that Jehovah had sent His angel, namely to execute upon the heathen His saving purposes for Israel. This is the meaning of these words, not only here and in Zac 2:11, but also in Zac 4:9 and Zac 6:15, where this formula is repeated, not however in the sense imagined by Koehler, namely that he had spoken these words in consequence of a command from Jehovah, and not of his own accord, by which the "sending" is changed into "speaking."

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Ho, ho - Ye sleepy Jews. Come forth - Come out from your prisons. Flee - Make all the haste you can. From the land - Babylon, which lay north of Canaan. For I have spread you abroad - As I executed my threats in scattering you, so I will perform my promise, and gather you.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Flee from the land of the north - From Chaldee, Persia, and Babylon, where several of the Jews still remained. See Zac 2:7.

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⁴⁵ My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the LORD.

⁶ Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORD'S vengeance; he will render unto her a recompence.

⁸ Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he goats before the flocks.

²⁰ Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.

⁷ Deliver thyself, O Zion, that dwellest with the daughter of Babylon.
⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.

²¹ And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I the LORD have spoken it.

¹⁵ But, The LORD liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers.

⁶⁴ And the LORD shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone.

⁶ In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.

⁹ Then were the king's scribes called at that time in the third month, that is, the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.

⁵ And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king's provinces:

¹² Then were the king's scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king's lieutenants, and to the governors that were over every province, and to the rulers of every people of every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and sealed with the king's ring.
¹³ And the letters were sent by posts into all the king's provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey.
¹⁴ The copy of the writing for a commandment to be given in every province was published unto all people, that they should be ready against that day.

⁸ And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king's laws: therefore it is not for the king's profit to suffer them.

¹ Now it came to pass in the days of Ahasuerus, (this is Ahasuerus which reigned, from India even unto Ethiopia, over an hundred and seven and twenty provinces:)

⁸ But, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.

²² Thus saith the LORD, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth.

¹ O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Bethhaccerem: for evil appeareth out of the north, and great destruction.

⁶ Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction.

¹⁸ In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.

¹³ And the word of the LORD came unto me the second time, saying, What seest thou? And I said, I see a seething pot; and the face thereof is toward the north.
¹⁴ Then the LORD said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land.

⁴ And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

¹⁷ Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

⁴⁵ My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the LORD.

⁸ Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he goats before the flocks.

⁶ Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORD'S vengeance; he will render unto her a recompence.

¹¹ Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.

²⁰ Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.

¹⁵ And they that are far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the LORD your God.

⁹ The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the LORD of hosts hath sent me unto you.

¹¹ And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.

² And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the LORD for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors.

¹⁶ In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it.

¹⁵ And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod.

⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.

¹⁰ He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye.

⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.

⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.

⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.

² And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.

⁴ Our fathers trusted in thee: they trusted, and thou didst deliver them.

⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.

⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.

²¹ And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I the LORD have spoken it.

¹⁵ The hill of God is as the hill of Bashan; an high hill as the hill of Bashan.

²⁰ Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.

²² Behold, the noise of the bruit is come, and a great commotion out of the north country, to make the cities of Judah desolate, and a den of dragons.

²² Thus saith the LORD, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth.

¹⁴ Then the LORD said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land.

⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.

⁵ For I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her.

⁴ And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:

⁷ Deliver thyself, O Zion, that dwellest with the daughter of Babylon.

⁶ Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.

⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.

⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.

⁷ Deliver thyself, O Zion, that dwellest with the daughter of Babylon.

⁶ Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.

⁶ Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.
⁷ Deliver thyself, O Zion, that dwellest with the daughter of Babylon.
⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.

⁷ Deliver thyself, O Zion, that dwellest with the daughter of Babylon.