Захарія 9:11

Israel's Redemption from Captivity, and Victory over the Heathen. - Zac 9:11. "Thou also, for the sake of thy covenant blood, I release thy captives out of the pit wherein there is no water. Zac 9:12. Return to the fortress, ye prisoners of hope. Even to-day I proclaim: Double will I repay to thee." This is addressed to the daughter Zion, i.e., to all Israel, consisting of Ephraim and Judah. We not only learn this from the context, since both of them are spoken of before (Zac 9:10) and afterwards (Zac 9:13); but it is also obvious from the expression bedam berı̄thēkh, since the covenant blood belonged to all Israel of the twelve tribes (Exo 24:8). גּם־אתּ stands at the head absolutely, on account of the emphasis lying upon the אתּ. But as the following clause, instead of being directly attached to אתּ, is so constructed that the pronoun אתּ is continued with suffixes, the question arises, to what the גּם is to be taken as referring, or which is the antithesis indicated by גּם. The answer may easily be obtained if we only make it clear to ourselves which of the two words, with the second pers. suffix, forms the object of the assertion made in the entire clause. This is not בּדם־בּריתך, but אסיריך: thou also (= thee) - namely, thy prisoners - I release. But the emphasis intended by the position in which גּם־אתּ is placed does not rest upon the prisoners of Israel in contrast with any other prisoners, but in contrast with the Israel in Jerusalem, the daughter Zion, to which the King is coming. Now, although גּם actually belongs to אסיריך, it refers primarily to the אתּ to which it is attached, and this only receives its more precise definition afterwards in אסיריך. And the allusion intended by גּם is simply somewhat obscured by the fact, that before the statement to which…

At this chapter begins another sermon, which is continued to the end of ch. 11. It is called, "The burden of the word of the Lord," for every word of God has weight in it to those who regard it, and will be a heavy weight upon those who do not, a dead weight. Here is, I. A prophecy against the Jews' unrighteous neighbours - the Syrians, Tyrians, Philistines, and others (Zac 9:1-6), with an intimation of mercy to some of them, in their conversion (Zac 9:7), and a promise of mercy to God's people, in their protection (Zac 9:8). II. A prophecy of their righteous King, the Messiah, and his coming, with a description of him (Zac 9:9) and of his kingdom, the nature and extent of it (Zac 9:10). III. An account of the obligation the Jews lay under to Christ for their deliverance out of their captivity in Babylon (Zac 9:11, Zac 9:12). IV. A prophecy of the victories and successes God would grant to the Jews over their enemies, as typical of our great deliverance by Christ (Zac 9:13-15). V. A promise of great plenty, and joy, and honour, which God had in reserve for his people (Zac 9:16, Zac 9:17), which was written for their encouragement.

9:11 The covenant . . . sealed with blood probably refers to the blood sacrifice that sealed the Mosaic covenant (Exod 24:8). • The prisoners were Jews still living as exiles in Mesopotamia after the Babylonian exile. The Jews who remained in Persia and Babylon were spiritual exiles because they lived outside the Promised Land of spiritual blessing and rest (see Deut 12:10). One of the Messiah’s defining activities would be to free prisoners (Isa 61:1; Luke 4:17-22; Rom 7:6; Eph 4:8).