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Selected Verse: Zechariah 9:9 - King James
| Verse |
Translation |
Text |
| Zec 9:9 |
King James |
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. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
From the coming of the Grecian conqueror, Zechariah makes a sudden transition, by the prophetical law of suggestion, to the coming of King Messiah, a very different character.
daughter of Zion--The theocratic people is called to "rejoice" at the coming of her King (Psa 2:11).
unto thee--He comes not for His own gain or pleasure, as earthly kings come, but for the sake of His Church: especially for the Jews' sake, at His second coming (Rom 11:26).
he is just--righteous: an attribute constantly given to Messiah (Isa 45:21; Isa 53:11; Jer 23:5-6) in connection with salvation. He does not merely pardon by conniving at sin, but He justifies by becoming the Lord our righteousness fulfiller, so that not merely mercy, but justice, requires the justification of the sinner who by faith becomes one with Christ. God's justice is not set aside by the sinner's salvation, but is magnified and made honorable by it (Isa 42:1, Isa 42:21). His future reign "in righteousness," also, is especially referred to (Isa 32:1).
having salvation--not passively, as some interpret it, "saved," which the context, referring to a "king" coming to reign, forbids; also the old versions, the Septuagint, Syriac, and Vulgate, give Saviour. The Hebrew is reflexive in sense, "showing Himself a Saviour; . . . having salvation in Himself" for us. Endowed with a salvation which He bestows as a king. Compare Margin, "saving Himself." Compare Mat 1:21, in the Greek, "Himself shall save His people"; that is, not by any other, but by Himself shall He save [PEARSON On the Creed]. His "having salvation" for others manifested that He had in Himself that righteousness which was indispensable for the justification of the unrighteous (Co1 1:30; Co2 5:21; Jo1 2:1). This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save. Still, Messiah shall come to take "just" vengeance on His foes, previous to His reign of peace (Mat 4:1-2).
lowly--mild, gentle: corresponding to His "riding on an ass" (not a despised animal, as with us; nor a badge of humiliation, for princes in the East rode on asses, as well as low persons, Jdg 5:10), that is, coming as "Prince of peace" (Zac 9:10; Isa 9:6); the "horse," on the contrary is the emblem of war, and shall therefore be "cut off." Perhaps the Hebrew includes both the "lowliness" of His outward state (which applies to His first coming) and His "meekness of disposition," as Mat 21:5 quotes it (compare Mat 11:29), which applies to both His comings. Both adapt Him for loving sympathy with us men; and at the same time are the ground of His coming manifested exaltation (Joh 5:27; Phi 2:7-9).
colt--untamed, "whereon yet never man sat" (Luk 19:30). The symbol of a triumphant conqueror and judge (Jdg 5:10; Jdg 10:4; Jdg 12:14).
foal of an ass--literally, "asses": in Hebrew idiom, the indefinite plural for singular (so Gen 8:4, "mountains of Ararat," for one of the mountains). The dam accompanied the colt (Mat 21:2). The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming. It shall be "the day of the Lord" (Psa 118:24), as that first Palm Sunday was. The Jews shall then universally (Psa 118:26) say, what some of them said then, "Blessed is He that cometh in the name of the Lord" (compare Mat 21:9, with Mat 23:39); also "Hosanna," or "Save now, I beseech thee." "Palms," the emblem of triumph, shall then also be in the hands of His people (compare Joh 12:13, with Rev 7:9-10). Then also, as on His former entry, shall be the feast of tabernacles (at which they used to draw water from Siloam, quoting Isa 12:3). Compare Psa 118:15, with Zac 14:16. |
| Notes on the Bible, by Albert Barnes, [1834] |
From the protection, which God promised to His people and to His House, the prophet passes on to Him who was ever in his thoughts, and for whose sake that people and temple were preserved. He had described the great conqueror of this world, sweeping along in his course of victory. In contrast with such as he, he now exhibits to his people the character and procession of their king. "Rejoice greatly." Not with this world's joy. God never exhorts man to "rejoice greatly" in this world's fleeting joys. He allows us to be glad, as children, before Him; He permits such buoyancy of heart, if innocent; but He does not command it. "Now" He commands His people to burst out into a jubilee of rejoicing: they were to dance and shout for gladness of spirit; "despising the poor exultation of this world and exulting with that exceeding" yet chaste joy, which befits the true bliss to be brought by their King and Saviour. Rup.: "This word, 'greatly,' means that there should be no measure whatever in their exultation; for the exultation of the children of the bridegroom is far unlike to the exultation of the children of this world." Cyril: "He biddeth the spiritual Zion rejoice, inasmuch as dejection was removed. For what cause of sorrow is there, when sin has been removed, death trampled under foot, and human nature called to the dignity of freedom, and crowned with the grace of adoption and illumined with the heavenly gift?"
Behold, thy king cometh unto thee - He does not say "a king," but "'thy' king;" thy king, thine own, the long-promised, the long-expected; He who, when they had kings of their own, given them by God, had been promised as "the" king ; "the righteous Ruler among men" Sa2 23:3, of the seed of David; He who, above all other kings, was "their" King and Savior; whose kingdom was to absorb in itself all kingdoms of the earth; "the King of kings, and Lord of lords." Her king was to come "to her." He was in a manner then "of her," and "not of her;" "of her," since He was to be "her king," "not of her," since He was to "come to her." As Man, He was born of her: as God, the Word made flesh, He "came to" her. "'To thee,' to be manifest unto thee; 'to be thine by communion of nature' Ti1 3:16; 'as He is thine, by the earnest of the Eternal Spirit and the gift of the Father, to procure thy good' Heb 2:14. 'Unto us a Child is born, unto us a Son is given' Isa 9:6." Of this, His entry into Jerusalem was an image. But how should he come? "He shall come to thee," says an old Jewish writing, , "to atone thee; He shall come to thee, to upraise thee; He shall come to thee, to raise thee up to His temple, and to espouse thee with an everlasting espousal."
He is just and having salvation - Just or righteous, and the Fountain of justice or righteousness. For what He is, "that" He diffuseth. Righteousness which God "Is," and righteousness which God, made Man, imparts, are often blended in Holy Scripture. Isa 45:21; Isa 53:11; Jer 23:5-6; Jer 33:15-16; Mal 4:2. This is also the source of the exceeding joy. For the coming of their king in righteousness would be, to sinful man, a cause, not of joy but of fear. This was the source of the Angel's message of joy; "I bring you good tidings of great joy, which shall be to all people; for unto you is born this day, in the city of David, a Saviour" Luk 2:10-11.
He is just - Dionysius: "Because in the Divine Nature, He is the Fountain of all holiness and justice." "As Thou art righteous Thyself, Thou orderest all things righteously. For Thy power is the beginning of righteousness" . According to the nature which He took, He was also most just; for He ever sought the glory of the Father, and "He did no sin, neither was guile found in His Mouth" Pe1 2:22. In the way also of justice He satisfied for people, delivering Himself for their faults to the pain of the most bitter death, to satisfy the honor of the Divine Majesty, so that sin should not remain unpunished. Hence, He saith of Himself; "He that seeketh His glory that sent Him, the same is true, and no unrighteousness is in Him" Joh 7:18. Of whom also Stephen said to the Jews, "Your fathers slew them which showed before of the coming of the Just One, of whom ye have been now the betrayers and murderers" Act 7:52.
Righteousness is an awful attribute of God. It is a glory and perfection of His Being, for the perfect to gaze on and adore. Mercy, issuing in our salvation, is the attribute which draws us sinners. And this lies in the promise that He should "come to them," however the one word נושׁע nôsha‛ be rendered . The meaning of such a prophecy as this is secure, independent of single words. The whole context implies, that He should come as a ruler and deliverer, whether the word נושׁע nôsha‛ signify "endued with salvation" (whereas the old versions rendered it, "Saviour"), or whether it be, "saved." For as He came, not for Himself but for us, so, in as far as He could be said to be saved, He was "saved," not for Himself but for us. Of our Lord, as Man, it is, in like way, said, "Thou shalt not leave His soul in Hell" Psa 16:10, or, "whom God raised up, having loosed the pains of death, because it was not possible that He should be holden of it" Act 2:24.
As Man, He was raised from the dead; as God, He raised Himself from the dead, for our sakes, for whom He died. For us, He was born a Saviour; for us, He was endued with salvation; for us, He was saved from being held of death; in like way as, of His Human Nature, the Apostle says, "He was heard, in that He feared" Heb 5:7. To us, as sinners, it is happiest to hear of the Saviour; but the most literal meaning "saved" has its own proper comfort: for it implies the Sufferings, by which that salvation was procured, and so it contains a hint of the teaching by Isaiah, "He was taken from oppression and from judgment;" upon which that same wide reign follows, of which David, in his picture of the Passion Psa 22:27-28, and Isaiah Isa 53:10-12 prophesy. Osorius: "This 'saved' does not imply, that He obtained salvation for His own otherwise than from Himself. "Mine own arm," He saith in Isaiah, "brought salvation unto Me" Isa 63:5. But its Man, He obtained salvation from the indwelling Godhead. For when He destroyed the might of death, when, rising from the dead, He ascended into heaven, when He took on Him the everlasting kingdom of heaven and earth, He obtained salvation from the glory of the Father, that is, from His own Divinity, to impart it to all His. The Hebrew word then in no way diminishes the amplitude of His dignity. For we confess, that the Human Nature of Christ had that everlasting glory added to It from His Divine Nature, so that He should not only be Himself adorned with those everlasting gifts, but should became the cause of everlasting salvation to all who obey Him."
Lowly - Outward lowliness of condition, is, through the grace of God, the best fosterer of the inward. The word "lowly" wonderfully expresses the union of both; lowness of outward state with lowliness of soul. The Hebrew word expresses the condition of one, who is bowed down, brought low through oppression, affliction, desolation, poverty, persecution, bereavement; but only if at the same time, he had in him the fruit of all these, in lowliness of mind, submission to God, piety. Thus, our Lord pronounces the blessedness of "the poor" and "the poor in spirit," that is, poor in estate, who are poor in soul also. But in no case does it express lowliness of mind without lowness of condition. One lowly, who was not afflicted, would never be so called. The prophet then declares that their king should come to them in a poor condition, "stricken, smitten, and afflicted" Isa 53:4, and with the special grace of that condition, meekness, gentleness and lowliness of soul; and our Lord bids us, "Learn of Me, for I am meek and lowly of heart" Mat 11:29. Dionysius: "He saith of Himself in the Gospel, 'The foxes have holes and the birds of the air have nests, but the Son of Man hath not where to lay His Head' Mat 8:20. 'For though He was rich, He for our sakes became poor, that we through His poverty might be rich' Co2 8:9."
Lowly and riding upon an ass - Kings of the earth ride in state. The days were long since by, when the sons of the judges rode on asses Jdg 10:4; Jdg 12:14. Even then the more distinguished rode on "white" (that is, roan) Jdg 5:10 asses. The mule, as a taller animal, was used by David Kg1 1:33, Kg1 1:38, Kg1 1:44 and his sons Sa2 13:29; Sa2 18:9, while asses were used for his household Sa2 16:2, and by Ziba, Shimei, Mephibosheth, Ahitophel, Sa2 16:1; Sa2 17:23; Sa2 19:26; Kg1 2:40, and, later, by the old prophet of Bethel Kg1 13:13, Kg1 13:23, Kg1 13:27. David had reserved horses for 100 chariots, Sa2 8:4, after the defeat of the Syrians, but he himself did not use them. Absalom employed "chariots and horses" Sa2 15:1 as part of his pomp, when preparing to displace his father; and Solomon multiplied them Kg1 4:26; Kg1 10:26; Ch2 1:14; Ch2 9:25. He speaks of it as an indignity or reverse; "I have seen servants upon horses, and princes walking, as servants, upon the earth" Ecc 10:7.
The burial of an ass became a proverb for a disgraced end Jer 22:19. There is no instance in which a king rode on an ass, save He whose kingdom was not of this world. The prophecy, then, was framed to prepare the Jews to expect a prophet-king, not a king of this world. Their eyes were fixed on this passage. In the Talmud, in their traditional interpretations, and in their mystical books, they dwelt on these words. The mention of the ass, elsewhere, seemed to them typical of this ass, on which their Messiah should ride. "If a man in a dream seeth an ass," says the Talmud, "he shall see salvation." It is an instance of prophecy which, humanly speaking, a false Messiah could have fulfilled, but which, from its nature, none would fulfill, save the True. For "their" minds were set on earthly glory and worldly greatness: it would have been inconsistent with the claims of one, whose kingdom was of this world.
It belonged to the character of Him, who was buffeted, mocked, scourged, spit upon, crucified, died for us, and rose again. It was divine humiliation, which in the purpose of God, was to be compensated by divine power. In itself it would, if insulated, have been unmeaning. The Holy Spirit prophesied it, Jesus fulfilled it, to show the Jews, of what nature His kingdom was. Hence, the challenge; , "Let us look at the prophecy, that in words, and that in act. What is the prophecy? "Lo, thy king cometh unto thee, meek, and sitting upon an ass, and upon a colt;" not driving chariots as other kings, not in pomp nor attended by guards, but showing herein also all gentleness. Ask the Jew then, What king, riding on an ass, came to Jerusalem? He could name none, save this One alone." An ancient writer says, , "The Greeks too" (not the Jews only) "will laugh at us, saying, that 'The God of the Christians, who is called Christ, sat upon an ass.'" The same mockery was probably intended by Sapor king of Persia, which the Jews met with equal pride.
The taunt continues until now. : "It is not hid from you, O congregation of Christians, that 'rider upon an ass' indicates Christ." The Mohammedans appropriate the title "rider upon a camel" to Mohammad, as the grander animal . The taunt of worshiping "Him who sat upon an ass" was of the same class as those of the worship of the Crucified; , "one dead and crucified, who could not save himself;" "a crucified Man," "that great Man," or (if it suited them so to speak) "that great sophist who was crucified," but who now, for above 1800 years, reigns, "to all, the King; to all, the Judge; to all, Lord and God." "Christ did not only fulfill prophecies or plant the doctrines of truth, but did thereby also order our life for us, everywhere laying down for us rules of necessary use and, by all, correcting our life." Even Jews, having rejected our Lord, saw this. "Not from poverty," says one, (Kimchi), "for behold the whole world shall be in his power - but from humility he will ride upon an ass; and further to show that Israel (namely, the establishment of His kingdom or Church) shall not lack horse nor chariot: therefore it is added, "And I will cut off the chariot from Ephraim and the horse from Jerusalem." And another; , "He, that is, thy true king David, shall come to thee; and he mentions of his qualities that he shall be "righteous and נושׁע nôsha‛ , in his wars; but his salvation shall not be from strength of his wars, for he shall come "lowly" and "riding upon an ass." "And riding on an ass," this is not on account of his want, but to show that peace and truth shall be in his days; and therefore he says immediately, "And I will cut off the chariot from Ephraim and the horse from Jerusalem;" namely, that such shall be the peace and stillness in the world, that in Ephraim (that is, the tribes) and in Jerusalem (that is, the kingdom of Judah) they shall "trust" no more in horse and in rider, but "in the name of God." And because it is the way of princes and chiefs to take example from the life of their kings, and to do as they, therefore he saith, that when the king Messiah rideth upon an ass, and "has no pleasure in the strength of a horse," there will be no other in Jerusalem or the lands of the tribes, who will have pleasure in riding on a horse. And therefore he says, "And I will cut off the chariot from Ephraim and the horse from Jerusalem;" and he assigns the reason for this, when he says, "And the battlebow shall be cut off and he shall speak peace among the nations," that is, there shall be no more war in the world, because he shall "speak peace unto the nations, and by the word of his lips he shall dispose peace unto them." Isa 26:12.
And upon a colt, the foal of an ass - The word rendered "colt," as with us, signifies the young, as yet unbroken animal. In the fulfillment, our Lord directed His disciples to find "an ass tied, and a colt with her, whereon never man sat" Mat 21:2; Mar 11:2; Luk 19:30. The prophet foretold that He would ride on both animals; our Lord, by commanding both to be brought, showed that the prophet had a special meaning in naming both. Matthew relates that both were employed. "They brought the ass and the colt, and put on them their clothes, and they set Him thereon." The untrained colt, an appendage to its mother, was a yet humbler animal. But as the whole action was a picture of our Lord's humility and of the unearthliness of His kingdom, so, doubtless, His riding upon the two animals was a part of that picture. There was no need of two animals to bear our Lord for that short distance. John notices especially, "These things understood not His disciples at the first" Joh 12:16. The ass, an unclean stupid debased ignoble drudge, was in itself a picture of unregenerate man, a slave to his passions and to devils, toiling under the load of ever-increasing sin. But, of man, the Jew had been under the yoke and was broken; the Gentiles were the wild unbroken colt. Both were to be brought under obedience to Christ. |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
behold, thy King
The events following this manifestation of Christ as King are recorded in the Gospels. The real faith of the multitude who cried, "Hosanna" is given in (Mat 21:11) and so little was Jesus deceived by His apparent reception as King, that He wept over Jerusalem and announced its impending destruction (fulfilled A.D. 70; (Luk 19:38-44). The same multitude soon cried, "Crucify Him." |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Thy king - The Messiah. He is just - The righteous one, who cometh to fulfil all righteousness. Having salvation - To bestow on all that believe in him. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Rejoice greatly, O daughter of Zion - See this prophecy explained on Mat 21:5 (note).
Behold, thy King cometh - Not Zerubbabel, for he was never king; nor have they had a king, except Jesus the Christ, from the days of Zedekiah to the present time.
He is just - The righteous One, and the Fountain of righteousness.
Having salvation - He alone can save from sin, Satan, death, and hell.
Lowly - Without worldly pomp or splendor; for neither his kingdom, nor that of his followers, is of this world.
Riding upon an ass - God had commanded the kings of Israel not to multiply horses. The kings who broke this command were miserable themselves, and scourgers to their people. Jesus came to fulfill the law. Had he in his title of king rode upon a horse, it would have been a breach of a positive command of God; therefore, he rode upon an ass, and thus fulfilled the prophecy, and kept the precept unbroken. Hence it is immediately added: - |
16 And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.
15 The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doeth valiantly.
3 Therefore with joy shall ye draw water out of the wells of salvation.
9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.
13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.
39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.
26 Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.
24 This is the day which the LORD hath made; we will rejoice and be glad in it.
2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.
4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.
14 And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years.
4 And he had thirty sons that rode on thirty ass colts, and they had thirty cities, which are called Havothjair unto this day, which are in the land of Gilead.
10 Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.
30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.
7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
9 Wherefore God also hath highly exalted him, and given him a name which is above every name:
27 And hath given him authority to execute judgment also, because he is the Son of man.
29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
10 And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.
10 Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.
1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
2 And when he had fasted forty days and forty nights, he was afterward an hungred.
1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
1 Behold, a king shall reign in righteousness, and princes shall rule in judgment.
21 The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.
1 Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.
5 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.
6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.
26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
11 Serve the LORD with fear, and rejoice with trembling.
16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.
30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.
2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.
2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.
12 LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us.
19 He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
7 I have seen servants upon horses, and princes walking as servants upon the earth.
25 And Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen; whom he bestowed in the chariot cities, and with the king at Jerusalem.
14 And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot cities, and with the king at Jerusalem.
26 And Solomon gathered together chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, whom he bestowed in the cities for chariots, and with the king at Jerusalem.
26 And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.
1 And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him.
4 And David took from him a thousand chariots, and seven hundred horsemen, and twenty thousand footmen: and David houghed all the chariot horses, but reserved of them for an hundred chariots.
27 And he spake to his sons, saying, Saddle me the ass. And they saddled him.
23 And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back.
13 And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon,
40 And Shimei arose, and saddled his ass, and went to Gath to Achish to seek his servants: and Shimei went, and brought his servants from Gath.
26 And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame.
23 And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father.
1 And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine.
2 And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink.
9 And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went away.
29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled.
44 And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king's mule:
38 So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon.
33 The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:
10 Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.
14 And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years.
4 And he had thirty sons that rode on thirty ass colts, and they had thirty cities, which are called Havothjair unto this day, which are in the land of Gilead.
9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.
29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
27 All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
28 For the kingdom is the LORD'S: and he is the governor among the nations.
7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
24 Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.
10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
52 Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:
18 He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.
22 Who did no sin, neither was guile found in his mouth:
10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.
11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.
15 In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.
16 In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness.
5 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.
6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.
6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
3 The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God.
38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.
40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.
41 And when he was come near, he beheld the city, and wept over it,
42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.
43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,
44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.
11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.
5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.