And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise.

and Hamath, also, which bordereth thereon; Tyre and Sidon, because they are very wise.

Emath also in the borders thereof, and Tyre, and Sidon: for they have taken to themselves to be exceeding wise.

and also on Hamath which bordereth thereon; on Tyre and Zidon, though she be very wise.

and Hamath also which bordereth thereon: Tyre and Zidon, because she is very wise.

And Hamath also shall border by it; Tyre and Zidon, though it be very wise.

And also Hamath doth border thereon, Tyre and Zidon, for, very wise!

As well as Hamath, which is by its limit, and Tyre and Zidon, because they are very wise.

And Hamath also shall border thereon; Tyre and Zidon, for she is very wise.

Hamath also is at its limits, and Tyre and Sidon. For, of course, they have assumed themselves to be exceedingly wise.

Etiam Chemath terminabit in ea; Tyrus et Sidon, quia (vel quamvis) sapiens sit valde.

Zechariah goes on with the same subject: for he says now, that destruction was nigh all the nations who, being neighbors, harassed the people of God. Yesterday I briefly referred to what he had in view, which was to show, that God would so defend his Church as to execute vengeance on all the ungodly who had unjustly persecuted it; and he spoke of the kingdom of Syria, which was contiguous to Judea. But he now goes farther, -- that the wrath of God would extend to the remoter parts of Syria: for Hamath is Antioch the great, and it gave a name to a part of Syria. Damascus was the metropolis of the Syrian empire. But as we have said elsewhere, this word is variously taken in Scripture, but generally for the whole country extending from Judea to the Euphrates and even beyond it. We now then see why Zechariah adds Antioch to Syria, as though he had said, that God would now be the avenger of his people, not only by rewarding bordering cities, but also those afar off. He then passes on to Tyrus and Simon, which were, as it is well known, cities on the sea-side, and were also nigh to the Jews; for there was no great distance between Galilee and Phoenicia. But as we said yesterday, destruction is denounced on all the nations who had been inimical to the chosen people. He says that Hamath, or Antioch, would be in its border. All nearly with one consent apply this to Judea or to Jerusalem, but they are mistaken; and this whole chapter is misunderstood by all expositors, Jews and others. I indeed feel ashamed when I see how widely they have departed from the meaning of the Prophet, and it will be almost a trial to me wholly to reject their mistakes. But it will become plainly evident that none of them have understood what the Prophet means. They thus explain the passage, that Antioch would be within the borders of Judea, as God would consecrate to himself the lands which were before heathen. But the Prophet no doubt says, as I have already stated, that Antioch would be within the borders of Syria whenever God should visit them all for their wickedness, as though he had said, "God will involve in the same punishment that part of Syria which derives its name from Antioch, because with united forces had all the Syrians assailed his chosen people; though then they are far distant from Judea, they shall yet partake of the same punishment, because they took up arms against his Church." Hamath then, or Antioch, shall be in the borders of Damascus; that is, it shall not be exempt from the punishment which God will inflict on the bordering kingdom of and. And as we advance this view will become more clear. [1] He adds, Tyrus and Sidon, though it be very wise. The particle ky, ki, is used, which is properly causal; but we may gather from many parts of Scripture that it is taken as an adversative. Either meaning would not, however, be unsuitable, that God would take vengeance on the Sidonians and Syrians, because they were very crafty, or though they were cautious, and seemed skillful and cunning in managing their affairs: they were not however to escape God's judgment. If the former meaning be approved, it was the Prophet's object to show, that when men are extremely provident and labor to fortify themselves by crafty means, God is opposed to them; for it is his peculiar office to take the crafty by their own craftiness. As then too much cunning and craftiness displease God, it may suitably be said, that the Syrians and Sidonians were now summoned before God's tribunal, because they were extremely crafty, as is commonly the case with merchants in wealthy and maritime cities; for they learn much cunning by the many frauds which they are almost compelled to use. Since then the Sidonians and Syrians were such, it was right to denounce vengeance on them. But the other view is equally suitable, that all the craft of Tyrus and Simon would not prevent God from executing his judgment. As to myself, I think that a reason is here given why God threatens ruin to the Syrians and Sidonians, even because they were given to crafty artifices, and thus circumvented all their neighbors. But he uses a good word by way of concession; for all who intend to deceive cover their craft with the name of wisdom or prudence. "They wish to be cautious," when yet they wickedly deceive others by their intrigues and frauds. A concession then is made as to the word wise: but the Prophet at the same time teaches us, that this kind of wisdom is hateful to God, when by the loss of others we increase our own wealth: for an explanation immediately follows -- For Tyrus has for herself built a fortress. The Prophet shows by these words how very cautious or prudent the Syrians had been; for they fortified themselves by strongholds, and thought themselves to be beyond the reach of danger. He then adds, and heaped to herself silver as dust, and gold as the mire of the streets, that is, accumulated wealth above measure; for he mentions "dust" and "mire" as signifying an immense heap; as though he had said, "They have worthless heaps of silver and gold for their vast abundance". He no doubt includes silver and gold in the fortress which he mentions; for I do not confine the word fortress only to towers and strongholds; but the Prophet, as I think, states generally, that Tyrus was so furnished and fortified with wealth, forces, and all kinds of defences, that it thought itself impregnable. There is a striking correspondence between tsvr, tsur, and mtsvr, metsur tsvr, Tsur, he says, has built mtsvr, metsur, a fortress. It is a paronomasia worthy of notice, but cannot be retained in Latin. He now declares that God would be an avenger. Behold, he says, Jehovah will possess, or cause to possess, as some read, but they are mistaken, owing to the two meanings of the verb yrs, iresh, which means to possess and also to expel or impoverish; [2] for interpreters think that a hope of favor and of salvation is here given to these cities, and say that they are now chosen by God as a possession. But this is wholly contrary to the intention of the Prophet, as it appears more clearly from a view of each clause. Jehovah then will expel her, and smite her strength. The Prophet no doubt alludes to what he had already said -- that Tyrus had heaped silver and gold; now on the other hand he declares that Tyrus would be exposed to a scattering; for the heap of gold and silver it had laid up would be dissipated by God: he will then dissipate; or if one chooses to take the verb as meaning to reduce to want, the contrast would thus be suitable -- God will then impoverish, or expel her. Afterwards he adds, In the sea will he smite her strength. As Tyrus, we know, was surrounded by the sea, the Prophet by this reference shows God's power in taking vengeance on her; for the sea would be no restraint or hindrance to God, when he resolved to enter there. The Syrians, indeed, thought themselves safe from every hostile attack, for they had the sea on every side as a triple wall and a triple rampart. Nor was Tyrus altogether like Venice; for Venice is situated in a stagnant sea, while the situation of Tyrus was in a very deep sea, as historians plainly show who relate its assault by Alexander the Great. It had indeed been before taken and plundered; but he did what none had ever thought of -- he filled up a part of the sea, so that Tyrus was no longer an island. We now see what Zechariah had in view, when he threatened ruin to Tyrus, though its strength was in the midst of the sea, beyond the reach of fortune, as it is commonly said. And she shall be consumed by fire. He means that Tyrus would not only be plundered, but wholly demolished; for we know that even the strongest things are consumed by fire. It follows --

Footnotes

1 - And also on Hamath, which bordereth thereby. -- Newcome. The construction of the whole passage, as given in our version by Newcome and Henderson, is not satisfactory. The resting-place of the burdens was to be Damascus, Hamath, Tyre, and Sidon. The following then would be its grammatical rendering -- 1. The burden of the word of Jehovah on the land of Hadrach; And Damascus shall be its resting-place, (For Jehovah has an eye to see men And all the tribes of Israel,) 2. And also Hamath, which borders on it, Tyre and Zidon also: for she is very wise; 3. And built hath Tyre a fortress for herself, And has heaped up silver as dust, And fine gold as the mire of the streets. 4. Behold, the Lord will disposess her, And smite in the sea her strength, And with fire shall she be devoured. As to "Tyre and Zidon," the expression "very wise" belongs to the latter, and not to the former, as Henderson suggests; and then the character or state of Tyre is described in the following lines. This exactly corresponds with the usual style of the Prophets; when two things are mentioned, the last is first explained, and then the first. The boast of wisdom was the character of Zidon; confidence in its strength and riches is what is ascribed to Tyre. -- Ed.

2 - This verb is here confounded with [rs], which means to impoverish in Hiphil. But the Hiphil of [yvs] has the idea of expelling or driving out; it means literally to cause one to be inherited or heired, that is, by making another to succeed in his place. To dispossess, according to Henderson, rather than to cast out, according to our version and Newcome, is the idea of the original. The explanation here disapproved by Calvin, which is wholly inconsistent with the whole passage, has been derived from the Septuagint, who have rendered the verb as though it were in Kal, [kleronomesei]. The Targum gives it the idea of driving or casting out. The Greek fathers, Theodoret and Cyril, not knowing Hebrew, could give no other explanation. Similar has been the source of not a few interpretations given by the fathers. -- Ed.

And Hamath also shall border thereby - o. Near to it in place and character, it shall share its subdual. After the betrayal of Damascus, Parmenio was set over all Syria. "The Syrians, not as yet tamed by the losses of war, despised the new empire, but, swiftly subdued, they did obediently what they were commanded."
And Zidon - Zidon, although probably older than Tyre , is here spoken of parenthetically, as subordinate. Perhaps, owing to its situation, it was a wealthy , rather than a strong place. Its name is "Fishing-town;" in Joshua, it is called "the great" Joshua 11:8; Joshua 19:28, perhaps the metropolis; while Tyre is named from its strength Joshua 19:29. It infected Israel with its idolatry Judges 10:6, and is mentioned among the nations who oppressed them and from whom God delivered them on their prayers Judges 10:12, probably under Jabin. In the time of the Judges, it, not Tyre, was looked to for protection Judges 18:7, Judges 18:28. In the times of Ezekiel it had become subordinate, furnishing "rowers" Ezekiel 27:8 to Tyre; but Esarhaddon, about 80 years before, boasts that he had taken it, destroyed its inhabitants, and re-populated it with people from the East, building a new city which he called by his own name . Tyre too had been taken by Nebuchadnezzar . At the restoration from the captivity, Sidon had the first place, Ezra 3:7, which it retained in the time of Xerxes . But Artaxerxes Ochus gained possession of it by treachery, when all Phoenicia revolted from Persia, and, besides those crucified, 40,000 of its inhabitants perished by their own hands , twenty years before the invasion of Alexander, to whom it submitted willingly .
The prophet having named Tyre and Zidon together, yet continues as to Tyre alone, as being alone of account in the days of which he is speaking, those of Alexander.
Although - Rather, "because she is very wise." Man's own wisdom is his foolishness and destruction, "as the foolishness of God" is his wisdom and salvation. God "taketh the wise in their own craftiness" Job 5:13. "For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe" 1-Corinthians 1:21. Of the Hagarenes it is said, they "seek wisdom upon earth; none of these know the way of wisdom, or remember her paths" (Baruch 3:23). The wisdom of Tyre was the source of her pride, and so of her destruction also. "Because thy heart is lifted up, and thou hast said, I am a god, I sit in the seat of God, in the midst of the seas; yet thou art a man and not God, though thou hast set thine heart as the heart of God; behold thou art wiser them Daniel, there is no secret that they can hide from thee. Therefore I will bring strangers upon thee - they shall bring thee down to the pit" Ezekiel 28:2, Ezekiel 28:8. So of Edom Obadiah says, "The pride of thy heart hath deceived thee, thou that dwellest in the clefts of the rock. Shall I not destroy the wise men out of Edom, and understanding out of the mount of Esau?" Obadiah 1:3, Obadiah 1:8.

And Hamath also shall border thereby - Hamath on the river Orontes; and Tyre and Sidon, notwithstanding their political wisdom, address, and cunning, shall have a part in the punishment.
These prophecies are more suitable to the days of Jeremiah than to those of Zechariah; for there is no evidence - although Alexander did take Damascus, but without bloodshed - that it was destroyed from the times of Zechariah to the advent of our Lord. And as Tyre and Sidon were lately destroyed by Nebuchadnezzar, it is not likely that they could soon undergo another devastation.

And Hamath also shall border (d) by it; Tyre, and Zidon, though it be (e) very wise.
(d) That is, by Damascus: meaning, that Harnath or Antiochia would be under the same rod and plague.
(e) He secretly shows the cause of their destruction, because they deceived all others by their craft and subtilty, which they cloaked with this name of wisdom.

And Hamath also shall border thereby,.... By the land of Hadrach, or by Damascus; and that it was near Damascus is clear from Isaiah 10:9 it is called Hamath the great in Amos 6:2 and according to Jerom (d), is the same with Antioch, which he says was so called by some; and the Targum of Jonathan ben Uzziel on Numbers 13:21, renders Hamath by Antioch: and, if so, here was the Lord's rest likewise; here the Gospel was preached, and many converted, and a church, consisting of Jews and Gentiles, was formed; and here the disciples were first called Christians, Acts 11:26.
Tyrus and Zidon; these were famous cities of Phoenicia; upon the borders of these our Lord himself was, Matthew 15:21 of the conversion of the inhabitants of these places the psalmist prophecies, Psalm 45:12 here likewise the Lord had his resting place; we read of the disciples here, Acts 21:3,
though it be very wise; particularly Tyre, which was famous for wisdom, Ezekiel 28:3 which the Lord confounded by the preaching of the Gospel, and by the foolishness of that saved them that believe. Kimchi refers this to the times of the Messiah; his note is, she shall not trust in her wisdom in the time of the Messiah: so Ben Melech.
(d) Comment. in Amos, fol. 44. C. & Quaest. Hebr. in Genesim, fol. 67. B. So Cyril. in Amos, p. 312.

Hamath--a Syrian kingdom with a capital of the same name, north of Damascus.
shall border thereby--shall be joined to Damascus in treatment, as it is in position; shall share in the burden of wrath of which Damascus is the resting-place. MAURER understands "which"; "Hamath, which borders on Damascus, also shall be the resting-place of Jehovah's wrath" (the latter words being supplied from Zac 9:1). Riblah, the scene of the Jews' sufferings from their foe, was there: it therefore shall suffer (2-Kings 23:33; 2-Kings 25:6-7, 2-Kings 25:20-21).
Tyrus . . . Zidon--lying in the conqueror's way on his march along the Mediterranean to Egypt (compare Isaiah. 23:1-18). Zidon, the older city, surrendered, and Abdolonymus was made its viceroy.
very wise--in her own eyes. Referring to Tyre: Zac 9:3 shows wherein her wisdom consisted, namely, in building a stronghold, and heaping up gold and silver (Ezekiel 38:3, Ezekiel 38:5, Ezekiel 38:12, Ezekiel 38:17). On Alexander's expressing his wish to sacrifice in Hercules' temple in New Tyre on the island, she showed her wisdom in sending a golden crown, and replying that the true and ancient temple of Hercules was at Old Tyre on the mainland. With all her wisdom she cannot avert her doom.

Zac 9:2. "And Hamath also, which borders thereon; Tyre and Sidon, because it is very wise. Zac 9:3. And Tyre built herself a stronghold, and heaped up silver like dust, and gold like dirt of the streets. Zac 9:4. Behold, the Lord will cause it to be taken, and smite its might in the sea, and she will be consumed by fire." Chămâth is appended to Damascus by vegam (and also). Tigbol-bâh is to be taken as a relative clause; and bâh refers to chămâth, and not to 'erets chadrâkh (the land of Hadrach). "Hamath also," i.e., Ἐπιφάνεια on the Orontes, the present Hamah (see at Genesis 10:18), which borders on Damascus, i.e., which has its territory touching the territory of Damascus, sc. will be a resting-place of the burden of Jehovah. The relative clause connects Hamath with Damascus, and separates it from the names which follow. Damascus and Hamath represent Syria. Tyre and Sidon, the two capitals of Phoenicia, are connected again into a pair by the explanatory clause כּי חכמה מאד. For although חכמה is in the singular, it cannot be taken as referring to Sidon only, because Tyre is mentioned again in the very next verse as the subject, and the practical display of its wisdom is described. The singular חכמה cannot be taken distributively in this sense, that being wise applies in just the same manner to both the cities (Koehler); for the cases quoted by Gesenius (146, 4) are of a totally different kind, since there the subject is in the plural, and is construed with a singular verb; but צידון is subordinate to צר, "Tyre with Sidon," Sidon being regarded as an annex of Tyre, answering to the historical relation in which the two cities stood to one another, - namely, that Tyre was indeed originally a colony of Sidon, but that it very soon overshadowed the mother city, and rose to be the capital of all Phoenicia (see the comm. on Isaiah 23), so that even in Isaiah and Ezekiel the prophecies concerning Sidon are attached to those concerning Tyre, and its fate appears interwoven with that of Tyre (cf. Isaiah 23:4, Isaiah 23:12; Ezekiel 28:21.). Hence we find Tyre only spoken of here in Zac 9:3, Zac 9:4. This city showed its wisdom in the fact that it built itself a fortress, and heaped up silver and gold like dust and dirt of the streets. Zechariah has here in his mind the insular Tyre, which was built about three or four stadia from the mainland, and thirty stadia to the north of Palae-tyrus, and which is called מעוז היּם in Isaiah 23:4, because, although very small in extent, it was surrounded by a wall a hundred and fifty feet high, and was so strong a fortification, that Shalmaneser besieged it for five years without success, and Nebuchadnezzar for thirteen years, and apparently was unable to conquer it (see Delitzsch on Isaiah, at Isaiah 23:18). This fortification is called mâtsōr. Here Tyre had heaped up immense treasures. Chârūts is shining gold (Psalm 68:14, etc.). but the wisdom through which Tyre had acquired such might and such riches (cf. Ezekiel 28:4-5) would be of no help to it. For it was the wisdom of this world (1-Corinthians 1:20), which ascribes to itself the glory due to God, and only nourishes the pride out of which it sprang. The Lord will take the city. Hōrı̄sh does not mean to drive from its possession - namely, the population (Hitzig) - for the next two clauses show that it is not the population of Tyre, but the city itself, which is thought of as the object; nor does it mean to "give as a possession" - namely, their treasures (Calv., Hengst., etc.) - but simply to take possession, to take, to conquer, as in Joshua 8:7; Joshua 17:12; Numbers 14:24 (Maurer, Koehler). And will smite in the sea חילהּ, not "her bulwarks:" for חיל, when used of fortifications, neither denotes the city wall nor earthworks, but the moat, including the small outer wall (2-Samuel 20:15) as distinguished from the true city wall (chōmâh, Isaiah 26:1; Lamentations 2:8), and this does not apply to the insular Tyre; moreover, חיל cannot be taken here in any other sense than in Ezekiel 28:4-5, which Zechariah follows. There it denotes the might which Tyre had acquired through its wisdom, not merely warlike or military power (Koehler), but might consisting in its strong situation and artificial fortification, as well as in the wealth of its resources for defence. This will be smitten in the sea, because Tyre itself stood in the sea. And finally, the city will be destroyed by fire.

Hamath - A principal town of Syria. Shall border - Shall be so near the storm, that they shall not quite escape. Very wise - Each of them are subtle, and think by craft to save themselves, but God derides their wisdom.