¹sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).
²tn Heb “Damascus its resting place.” The 3ms suffix on “resting place” (otj*n|m=, m^enukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord” is finding its resting place, that is, its focus in or on Damascus.
³tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose <r`a* yd}u* (’ade ’aram, “cities of Aram”) for <d`a* /yu@ (’en ’adam, “eye of man”) or hm*d*a& (’adamah, “ground”) for <d*a* (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord.
⁴map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
⁵map For location see Map1-A1; JP3-F3; JP4-F3.
⁶tn The Hebrew word ly]j^ (khayil, “strength, wealth”) can, with certain suffixes, look exactly like lj@ (khel, “fortress, rampart”). The chiastic pattern here suggests that not Tyre’s riches but her defenses will be cast into the sea. Thus the present translation renders the term “fortifications” rather than “wealth” (NASB, NRSV) or “power” (NIV).
⁷tn The present translation presupposes a Hiphil perfect of vb@y` (yavesh, “be dry”) rather than the usually accepted Hiphil of voB (bosh, “be ashamed”), a sense that is less suitable with the removal of hope.
<sup>8</sup>tn Heb “and I will take away their blood from their mouth and their abominations from between their teeth.” These expressions refer to some type of abominable religious practices, perhaps eating meat with the blood still in it, or eating unclean or forbidden foods.
<sup>9</sup>tn Heb “and they will be a remnant for our God.”
<sup>10</sup>tn Heb “house.”
<sup>11</sup>tn Though a hapax legomenon, the hb*X*m! (mitsavah) of the MT (from bx^n`, natsav, “take a stand”) is preferable to the suggestion hb*X@m^ (matsevah, “pillar”) or even ab*X*m! (mitsava’, “from” or “against the army”). The context favors the idea of the Lord as a protector.
¹²tn The Hebrew term qyD]x^, tsadiq, ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).
¹³tn The Hebrew term uv*on, nosha’, a Niphal participle of uv^y`, yasha’, “to save,” could mean “one delivered” or, if viewed as active, “one bringing salvation” (thus NIV, NKJV, KJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result victorious.
¹⁴sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 25:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).
¹⁵tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3ms (“he”) in the LXX (tyr]k=h!, hikhrit, presupposed for yT!r~k=h!, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.
tn Heb “cut off” (also later in this verse).
¹⁶tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.
¹⁷tn The words “my arrow” are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. NRSV, NLT).
¹⁸tn The words “O Zion” are not repeated here in the Hebrew text, but are supplied in the translation to indicate that the statement refers to Zion and not to Greece.
¹⁹tn Heb “they will drink and roar as with wine”; the LXX reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).
²⁰sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.
²¹sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.