Zechariah 9 | |
---|---|
Book | Book of Zechariah |
Category | Nevi'im |
Christian Bible part | Old Testament |
Order in the Christian part | 38 |
Zechariah 9 is the ninth of the 14 chapters in the Book of Zechariah in the Hebrew Bible or the Old Testament of the Christian Bible. [1] [2] [3] This book contains the prophecies attributed to the prophet Zechariah, and is a part of the Book of the Twelve Minor Prophets. [4] This chapter is a part of a section (so-called "Second Zechariah") consisting of Zechariah 9– 14. [5] It concerns the advance of an enemy (cf. oracles in Amos and Ezekiel), but God defends Jerusalem and his king will triumphantly enter the city to bring peace among all nations. [6] This chapter also contains a continuation of the subject in the seventh chapter. [7] The part about the king's entry into Jerusalem ( verses 9 and 10) is quoted in the New Testament, especially in the event of Jesus' triumphal entry into Jerusalem ( Matthew 21, John 12). [6] [8]
The original text was written in the Hebrew language. This chapter is divided into 17 verses.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text, which includes the Codex Cairensis (from year 895), the Petersburg Codex of the Prophets (916), Aleppo Codex (930), [a] and Codex Leningradensis (1008). [10] [11]
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; B; 4th century), Codex Sinaiticus (S; BHK: S; 4th century), Codex Alexandrinus (A; A; 5th century) and Codex Marchalianus (Q; Q; 6th century). [12] Fragments containing parts of this chapter (a revision of the Septuagint) were found among the Dead Sea Scrolls, i.e., Naḥal Ḥever 8Ḥev1 (8ḤevXIIgr); late 1st century BCE) with extant verses 1–5 [13] [14] [15]
This section contains some 'wisdom influence', such as the 'eye' motif (cf. Job 42:5), which 'binds the book together', in verses 1 and 8, as well as many allusions to earlier prophets including Amos, Ezekiel, and Isaiah. [16] There is a geographic movement from north to south as the word of the Lord moves from Syria or Aram (verse 1) to Jerusalem ("my house"; verse 8). [8]
This section serves as a 'linking passage', the first of several passages ( 10:1-2; 11:1-3; 11:17; and 13:7-9) which 'bind chapters 9–14 together' with some distinct characteristics: 'compact, metrical, uses opening imperatives and vocatives, and links the material that precedes and follows it'. [16] It describes "the king of peace", drawn partly from 'Jacob's blessing of Judah' ( Genesis 49:10–11) and partly from Psalm 72:8. [16]
New Testament authors see this verse as a prophecy to Jesus' triumphal entry into Jerusalem on Palm Sunday as quoted in Matthew 21:5; John 12:15). [22]
This part pictures God as a warrior who brings 'ultimate victory to his oppressed people against the Greeks'. [16]
The King James Version of verses 9–10 from this chapter are cited as texts in the English-language oratorio " Messiah" by George Frideric Handel (HWV 56). [25]
Zechariah 9 | |
---|---|
Book | Book of Zechariah |
Category | Nevi'im |
Christian Bible part | Old Testament |
Order in the Christian part | 38 |
Zechariah 9 is the ninth of the 14 chapters in the Book of Zechariah in the Hebrew Bible or the Old Testament of the Christian Bible. [1] [2] [3] This book contains the prophecies attributed to the prophet Zechariah, and is a part of the Book of the Twelve Minor Prophets. [4] This chapter is a part of a section (so-called "Second Zechariah") consisting of Zechariah 9– 14. [5] It concerns the advance of an enemy (cf. oracles in Amos and Ezekiel), but God defends Jerusalem and his king will triumphantly enter the city to bring peace among all nations. [6] This chapter also contains a continuation of the subject in the seventh chapter. [7] The part about the king's entry into Jerusalem ( verses 9 and 10) is quoted in the New Testament, especially in the event of Jesus' triumphal entry into Jerusalem ( Matthew 21, John 12). [6] [8]
The original text was written in the Hebrew language. This chapter is divided into 17 verses.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text, which includes the Codex Cairensis (from year 895), the Petersburg Codex of the Prophets (916), Aleppo Codex (930), [a] and Codex Leningradensis (1008). [10] [11]
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; B; 4th century), Codex Sinaiticus (S; BHK: S; 4th century), Codex Alexandrinus (A; A; 5th century) and Codex Marchalianus (Q; Q; 6th century). [12] Fragments containing parts of this chapter (a revision of the Septuagint) were found among the Dead Sea Scrolls, i.e., Naḥal Ḥever 8Ḥev1 (8ḤevXIIgr); late 1st century BCE) with extant verses 1–5 [13] [14] [15]
This section contains some 'wisdom influence', such as the 'eye' motif (cf. Job 42:5), which 'binds the book together', in verses 1 and 8, as well as many allusions to earlier prophets including Amos, Ezekiel, and Isaiah. [16] There is a geographic movement from north to south as the word of the Lord moves from Syria or Aram (verse 1) to Jerusalem ("my house"; verse 8). [8]
This section serves as a 'linking passage', the first of several passages ( 10:1-2; 11:1-3; 11:17; and 13:7-9) which 'bind chapters 9–14 together' with some distinct characteristics: 'compact, metrical, uses opening imperatives and vocatives, and links the material that precedes and follows it'. [16] It describes "the king of peace", drawn partly from 'Jacob's blessing of Judah' ( Genesis 49:10–11) and partly from Psalm 72:8. [16]
New Testament authors see this verse as a prophecy to Jesus' triumphal entry into Jerusalem on Palm Sunday as quoted in Matthew 21:5; John 12:15). [22]
This part pictures God as a warrior who brings 'ultimate victory to his oppressed people against the Greeks'. [16]
The King James Version of verses 9–10 from this chapter are cited as texts in the English-language oratorio " Messiah" by George Frideric Handel (HWV 56). [25]