Then Yahweh will go out and fight against those nations, as when he fought in the day of battle.
Parallel Translations
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Then Yahweh will go out and fight against those nations, as when he fought in the day of battle.
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Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.
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Then shall the LORD go forth, and fight against those nations, as when He fighteth in the day of battle.
Cross-references (18)
Passages linked to Zechariah 14:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Zechariah 12:9 It will happen in that day, that I will seek to destroy all the nations that come against Jerusalem.
- Joel 3:9-17 Proclaim this among the nations: “Prepare for war! Stir up the mighty men. Let all the warriors draw near. Let them come up. Beat your plowshares into swords, and your pruning hooks into spears. Let the weak say, ‘I am strong.’ Hurry and come, all you surrounding nations, and gather yourselves together.” Cause your mighty ones to come down there, Yahweh. “Let the nations arouse themselves, and come up to the valley of Jehoshaphat; for there I will sit to judge all the surrounding nations. Put in the sickle; for the harvest is ripe. Come, tread, for the wine press is full, the vats overflow, for their wickedness is great.” Multitudes, multitudes in the valley of decision! For the day of Yahweh is near, in the valley of decision. The sun and the moon are darkened, and the stars withdraw their shining. Yahweh will roar from Zion, and thunder from Jerusalem; and the heavens and the earth will shake; but Yahweh will be a refuge to his people, and a stronghold to the children of Israel. “So you will know that I am Yahweh, your God, dwelling in Zion, my holy mountain. Then Jerusalem will be holy, and no strangers will pass through her any more.
- Zephaniah 3:19 Behold, at that time I will deal with all those who afflict you, and I will save those who are lame, and gather those who were driven away. I will give them praise and honor, whose shame has been in all the earth.
- Zechariah 2:8-9 For Yahweh of Armies says: ‘For honor he has sent me to the nations which plundered you; for he who touches you touches the apple of his eye. For, behold, I will shake my hand over them, and they will be a plunder to those who served them; and you will know that Yahweh of Armies has sent me.
- Exodus 15:1-6 Then Moses and the children of Israel sang this song to Yahweh, and said, “I will sing to Yahweh, for he has triumphed gloriously. He has thrown the horse and his rider into the sea. Yah is my strength and song. He has become my salvation. This is my God, and I will praise him; my father’s God, and I will exalt him. Yahweh is a man of war. Yahweh is his name. He has cast Pharaoh’s chariots and his army into the sea. His chosen captains are sunk in the Red Sea. The deeps cover them. They went down into the depths like a stone. Your right hand, Yahweh, is glorious in power. Your right hand, Yahweh, dashes the enemy in pieces.
- 2 Chronicles 20:15 and he said, “Listen, all Judah, and you inhabitants of Jerusalem, and you, king Jehoshaphat. Yahweh says to you, ‘Don’t be afraid, and don’t be dismayed because of this great multitude; for the battle is not yours, but God’s.
- Daniel 2:44-45 “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, nor will its sovereignty be left to another people; but it will break in pieces and consume all these kingdoms, and it will stand forever. Because you saw that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold; the great God has made known to the king what will happen hereafter. The dream is certain, and its interpretation sure.”
- Joel 3:2 I will gather all nations, and will bring them down into the valley of Jehoshaphat; and I will execute judgment on them there for my people, and for my heritage, Israel, whom they have scattered among the nations. They have divided my land,
- Joshua 10:42 Joshua took all these kings and their land at one time because Yahweh, the God of Israel, fought for Israel.
- Isaiah 63:1-6 Who is this who comes from Edom, with dyed garments from Bozrah? Who is this who is glorious in his clothing, marching in the greatness of his strength? “It is I who speak in righteousness, mighty to save.” Why is your clothing red, and your garments like him who treads in the wine vat? “I have trodden the wine press alone. Of the peoples, no one was with me. Yes, I trod them in my anger and trampled them in my wrath. Their lifeblood is sprinkled on my garments, and I have stained all my clothing. For the day of vengeance was in my heart, and the year of my redeemed has come. I looked, and there was no one to help; and I wondered that there was no one to uphold. Therefore my own arm brought salvation to me. My own wrath upheld me. I trod down the peoples in my anger and made them drunk in my wrath. I poured their lifeblood out on the earth.”
- Isaiah 66:15-16 For, behold, Yahweh will come with fire, and his chariots will be like the whirlwind; to render his anger with fierceness, and his rebuke with flames of fire. For Yahweh will execute judgment by fire and by his sword on all flesh; and those slain by Yahweh will be many.
- Daniel 2:34-35 You saw until a stone was cut out without hands, which struck the image on its feet that were of iron and clay, and broke them in pieces. Then the iron, the clay, the bronze, the silver, and the gold were broken in pieces together, and became like the chaff of the summer threshing floors. The wind carried them away, so that no place was found for them. The stone that struck the image became a great mountain, and filled the whole earth.
- Haggai 2:21-22 “Speak to Zerubbabel, governor of Judah, saying, ‘I will shake the heavens and the earth. I will overthrow the throne of kingdoms. I will destroy the strength of the kingdoms of the nations. I will overthrow the chariots, and those who ride in them. The horses and their riders will come down, everyone by the sword of his brother.
- Zechariah 9:14-15 Yahweh will be seen over them; and his arrow will go flash like lightning; and the Lord Yahweh will blow the trumpet, and will go with whirlwinds of the south. Yahweh of Armies will defend them; and they will destroy and overcome with sling stones; and they will drink, and roar as through wine; and they will be filled like bowls, like the corners of the altar.
- Zechariah 10:4-5 From him will come the cornerstone, from him the nail, from him the battle bow, from him every ruler together. They shall be as mighty men, treading down muddy streets in the battle; and they shall fight, because Yahweh is with them; and the riders on horses will be confounded.
- Zechariah 12:2-6 “Behold, I will make Jerusalem a cup of reeling to all the surrounding peoples, and it will also be on Judah in the siege against Jerusalem. It will happen in that day, that I will make Jerusalem a burdensome stone for all the peoples. All who burden themselves with it will be severely wounded, and all the nations of the earth will be gathered together against it. In that day,” says Yahweh, “I will strike every horse with terror, and his rider with madness; and I will open my eyes on the house of Judah, and will strike every horse of the peoples with blindness. The chieftains of Judah will say in their heart, ‘The inhabitants of Jerusalem are my strength in Yahweh of Armies their God.’ In that day I will make the chieftains of Judah like a pan of fire among wood, and like a flaming torch among sheaves; and they will devour all the surrounding peoples, on the right hand and on the left; and Jerusalem will yet again dwell in their own place, even in Jerusalem.
- Revelation 6:4-17 Another came out: a red horse. To him who sat on it was given power to take peace from the earth, and that they should kill one another. There was given to him a great sword. When he opened the third seal, I heard the third living creature saying, “Come and see!” And behold, a black horse, and he who sat on it had a balance in his hand. I heard a voice in the middle of the four living creatures saying, “A choenix of wheat for a denarius, and three choenix of barley for a denarius! Don’t damage the oil and the wine!” When he opened the fourth seal, I heard the fourth living creature saying, “Come and see!” And behold, a pale horse, and the name of he who sat on it was Death. Hades followed with him. Authority over one fourth of the earth, to kill with the sword, with famine, with death, and by the wild animals of the earth was given to him. When he opened the fifth seal, I saw underneath the altar the souls of those who had been killed for the Word of God, and for the testimony of the Lamb which they had. They cried with a loud voice, saying, “How long, Master, the holy and true, until you judge and avenge our blood on those who dwell on the earth?” A long white robe was given to each of them. They were told that they should rest yet for a while, until their fellow servants and their brothers, who would also be killed even as they were, should complete their course. I saw when he opened the sixth seal, and there was a great earthquake. The sun became black as sackcloth made of hair, and the whole moon became as blood. The stars of the sky fell to the earth, like a fig tree dropping its unripe figs when it is shaken by a great wind. The sky was removed like a scroll when it is rolled up. Every mountain and island were moved out of their places. The kings of the earth, the princes, the commanding officers, the rich, the strong, and every slave and free person, hid themselves in the caves and in the rocks of the mountains. They told the mountains and the rocks, “Fall on us, and hide us from the face of him who sits on the throne, and from the wrath of the Lamb, for the great day of his wrath has come; and who is able to stand?”
- Revelation 8:7-13 The first sounded, and there followed hail and fire, mixed with blood, and they were thrown to the earth. One third of the earth was burned up, and one third of the trees were burned up, and all green grass was burned up. The second angel sounded, and something like a great burning mountain was thrown into the sea. One third of the sea became blood, and one third of the living creatures which were in the sea died. One third of the ships were destroyed. The third angel sounded, and a great star fell from the sky, burning like a torch, and it fell on one third of the rivers, and on the springs of the waters. The name of the star is called “Wormwood.” One third of the waters became wormwood. Many people died from the waters, because they were made bitter. The fourth angel sounded, and one third of the sun was struck, and one third of the moon, and one third of the stars; so that one third of them would be darkened, and the day wouldn’t shine for one third of it, and the night in the same way. I saw, and I heard an eagle, flying in mid heaven, saying with a loud voice, “Woe! Woe! Woe for those who dwell on the earth, because of the other voices of the trumpets of the three angels, who are yet to sound!”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain Zechariah here amplifies the favor of God, — that…
Zechariah here amplifies the favor of God, — that he will go forth openly, and avowedly carry on war against all the enemies of Jerusalem. It was not indeed a small mitigation of their evils, that a part of the Church would be saved. But the Prophet declares here what is still far better, — that when God afflicted his Church, and suffered it to be violently assailed by enemies, he would become at length the avenger of all the wrongs they might have done. We know how we are wounded and tried, when God gives loose reins to the ungodly, and when they grow wanton in their wickedness and triumph, insult God, and almost spit as it were at the very clouds. When therefore the ungodly thus petulantly exult, and God in the meantime hides himself and is still, it is difficult to wait patiently for the issue. Hence the Prophet promises that God will become the avenger, after having allowed his Church to be for a time chastised by ungodly and wicked enemies.
Go forth, he says, shall Jehovah. We know the meaning of this metaphorical expression. The Prophets sometimes extend the phrase, “Go forth shall God from his holy place,” as though they said — that the Jews would find by experience that God’s name is not invoked in vain in his temple, and that it has not been said in vain, that God is seated between the cherubim. But the Prophet seems here to speak of God generally, as going forth armed from his recesses to resist the enemies of his Church. Go forth then shall God; for he had for a time concealed his power. In a like manner, we know that God hides his face from us when he brings us no help, and when we also think that we are neglected by him. As then God, as long as he hides his power, seems to be without power, hence the Prophet says here, Go forth shall Jehovah, and he will fight against these nations
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By these words he intimates, that there is no reason for the faithful to envy their enemies, even when all things go on prosperously with them; for they will at length find that they cannot injure the Church without God undertaking its cause, according to what he has promised,
“I will be an enemy to thine enemies.” (Exodus 23:22.)
But as this is a thing difficult to be believed, he calls to mind ancient history, —
As in the day, he says, in which he fought in the day of battle. Some confine this part to the passage through the Red Sea; but I think that Zechariah includes all the instances which God had given to the Jews to prove that they were the objects of his care. God then, not only once, not at one time, nor in one manner, had put forth his power, that the Jews might plainly see that they became conquerors through his aid. This is what Zechariah means. He in effect says, “Both you and your fathers have long ago found that God is wont to fight for his Church; for he has honored you with innumerable victories; you have been often overwhelmed with despair, and his favor unexpectedly shone upon you, and delivered you beyond all that you hoped for: you had often to contend with the strongest enemies; they were put to flight, even when ye were wholly unequal to them in number, and yet God bestowed upon you easy victories. Since then God has so often and in such divers ways cast down your enemies, why should you not hope for the same aid still from him?”
We hence see why the Prophet now refers to the ancient battles of God, even that he might by facts confirm the Jews in their hope, and that they might not doubt but that God was endued with power sufficiently strong to subdue all the ungodly, for he loses none.
And he adds, in the day of battle, even when there is need of help from heaven. He indeed calls it the day of engagement or contest, for so the word קרב, koreb, properly means. When therefore it was necessary for God to engage with enemies, then his power appeared: “There is hence no reason for you hereafter to doubt, but that he will still prevail against your enemies.” We know that this mode of speaking is frequently and commonly used by the Prophets, that is, when they adduce examples of God’s favor and power, by which he has proved that there is in him alone sufficient help for the deliverance of his Church.
It behaves us now to apply to ourselves what is here said, for Zechariah did not only speak for the men of his age, or for those of the next generation, but he intended to furnish the Church with confidence till the end of the world, so that the faithful might not faint under any trials. Whenever then the ungodly prevail, and no hope shines on us, let us remember how often and by what various means God has wonderfully delivered his Church as it were from death; for it was not his purpose only once to help and aid his own people, but also to animate us, that we at this day may not despond, when we endure evils with which the fathers formerly struggled. He then adds —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain As your fathers and you have had experience both…
As your fathers and you have had experience both at the red sea, and at all other times.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Zec 14:3 Then shall the LORD go forth, and…
Zec 14:3 Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.
Ver. 3. Then shall the Lord go forth, and fight against those nations] Some read it, among those nations; he shall be the Archistrategus, the commander-in-chief of those armies, which he hath brought together against Jerusalem, to revenge upon her the quarrel of his covenant. But I like the other way better; because it is purposely spoken for the comfort of saints in evil times. When therefore there is dignus vindice nodus, et periculum par animo Alexandri, as he was wont to say, when it is time for God to arise, that his enemies may be scattered, and those that hate him flee before him; he will arise and have mercy upon Zion; he will awake, as in the days of old; he will come forth from his holy place to the rescue of his praying people. "There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah," Psa 76:3. There he appeared "more glorious and excellent than the mountains of prey." There he did, and there he will; for this is a common and current Scriptural medium. God shall fight against those nations, the very rod of his wrath, Isa 10:9; which, after he hath worn to the stump, he will cast it into the fire. The wicked are called God’s sword, Psa 17:13. But it will fall out with them as with that sword which Hector gave Ajax: which as long as he used it against his enemies it served for help and defence; but after he began to abase it to the harm of harmless beasts it turned into his own bowels.
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As when he fought in the day of battle] With his own bare hand, as it were, Isa 52:10, and in a miraculous manner, as he did for Israel at the Red Sea, for Joshua, Jehoshaphat, Hezekiah, &c., and as he shall do at that last great battle against Antichrist and his adherents, Rev 20:8-10, which is here haply pointed at. Let the Lord but arise only and his enemies shall be scattered; but if he once take hold of shield and buckler for defence, draw out the spear and sword, these weapons of offence, and appear as a man of war, Exo 15:3, or as a Lord and victor of wars (so the Chaldee there hath it), he will charge through and through, he will "burn them together," Isa 27:4, and in the same place, 2Sa 23:7.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Then, after that he hath sufficiently punished Jerusalem and…
Then, after that he hath sufficiently punished Jerusalem and the rest of the Jews,
shall the Lord go forth, out of his holy place, (spoken after the manner of men,) as a warrior prepared for battle.
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Fight against those nations, which had sacked Jerusalem, and oppressed his people.
As when he fought in the day of battle; as in any of those days past, when God fought for his people and gave them great victories.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Then shall the Lord go forth,.... Out of his…
Then shall the Lord go forth,.... Out of his place in heaven, either in person, or by the display of his power; that is, the Lord Jesus Christ; whose name is called the Word of God, and is the King of kings, and Lord of lords, described as a mighty warrior, Rev 19:11, &c.:
and fight against those nations, as when he fought in the day of battle: the Targum adds, "at the Red Sea"; when the Lord fought for, Israel against the Egyptians, Exo 14:25 and afterwards against the Canaanites, when they entered the land of Canaan under Joshua: thus Christ shall judge, and make war in righteousness, and overcome those that shall make war with him; and with the sharp sword that goeth out of his mouth shall smite nations, and with a rod of iron rule them, and break them to shivers, Rev 14:14 see also Eze 38:21.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Then - After he hath sufficiently punished the Jews.…
Then - After he hath sufficiently punished the Jews. As when he fought - As in those days when he fought for his people.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 3. Then shall the Lord go forth, and…
Verse 3. Then shall the Lord go forth, and fight against those nations] Against the Romans, by means of the northern nations; who shall destroy the whole empire of this once mistress of the world. But this is an obscure place.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Zec 14:3. Then shall the Lord — After he…
Zec 14:3. Then shall the Lord — After he hath sufficiently punished Jerusalem and the rest of the Jewish nations; go forth — Out of his holy place, as a warrior prepared for battle. This is spoken after the manner of men; and fight against those nations — Which had taken and destroyed Jerusalem, and oppressed his people. As when he fought in the day of battle — As in those days when he evidently fought for his people. The meaning is, that in after times God would discomfit and destroy the posterity of these nations, namely, the Roman idolaters and those under their empire; that when he had made use of them as a scourge to his people, he would execute his judgments upon them, as when he fought against the enemies of his church formerly, the Egyptians, Canaanites, and others. Observe here, reader, the instruments of God’s wrath will themselves be made the objects of it; for it will come to their turn to drink of the cup of trembling; and whom God fights against, he will be sure to overcome. It is observable that the Roman empire never flourished after the destruction of Jerusalem as it had done before; but God evidently fought against it, and against all the nations under its dominion, or in alliance with it, till at last it was subverted and destroyed, its richest cities taken and plundered, and its various provinces ravaged by the Goths and Vandals, and other barbarous invaders.
Zec 14:4-5, And his feet shall stand in that day upon the mount of Olives, &c. — It is very difficult to say to what time this prediction refers, or what is its precise meaning. Commentators are not at all agreed on the subject. Some think the passage refers to the time immediately subsequent to the destruction of Jerusalem, foretold in Zec 14:1-2, and that it is to be understood figuratively, namely, 1st, That by the Lord’s standing before Jerusalem on the east, is meant, his drawing peculiarly near to his church and people, here, as frequently elsewhere, signified by Jerusalem; and that he would be at hand to succour and save them; and would give success to, and be manifested in, the gospel preached by his apostles, who received their commission on that mount before Christ’s ascension. 2d, That by the cleaving of the mount of Olives in the midst, toward the east and toward the west, so as to make a very great valley, is meant the removing of the ceremonial law, which was like an aspiring mountain, or partition wall, between the Jews and Gentiles, and a great obstruction to the conversion of the latter, and their entrance into the church of God: but that, by the destruction of Jerusalem, this mountain should be made to cleave, as it were, in the midst, this partition wall be broken down, and God’s church, the spiritual Jerusalem, made of easy access to the Gentiles. Thus the way of the Lord would be prepared, every mountain and hill brought low, and a plain and pleasant valley, or open way of communication, be found in the place of them: see Isa 40:4. 3d, That by the valley of the mountains, is meant the gospel church, to which, as a place of refuge, many of the Jews should flee, as people fled formerly from before the earthquake here mentioned, and should hasten into it together with the Gentiles. 4th, That by this valley reaching to Azal, or, to the separate place, as the word signifies, is signified that the privileges of the church should not be limited, as formerly, to any particular nation, or people, but should be extended to all those who, in obedience to the call of God, should come out from the world, separate themselves from sinners, devote themselves to God, and become his peculiar people. And, 5th, That by the Lord’s coming, and all his saints with him, is signified the spiritual coming and extension of his kingdom, whereby a multitude of converts, both of Jewish and Gentile extraction, should be made, who, through faith working by love, should become saints, or holy persons. This, in substance, seems to be Henry’s view of the passage, as it is that of many others.
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Lowth, on the other hand, interprets it literally, as follows: His feet shall stand upon the mount of Olives — “The glory of the Lord, that is, the Shechinah, or symbol of God’s presence, when it departed from the city and temple, settled itself upon the mount of Olives, Eze 11:23; so when God shall return to Jerusalem, [that is, to Jerusalem rebuilt and inhabited by the converted Jews restored to their own land, at the beginning of the millennium,] and make it the seat of his presence again, it [the Shechinah] shall return by the same way it departed, Eze 43:2. We may add, that when our Lord ascended from the mourn of Olives, the angels told his disciples, he should come again in like manner, that is, in a visible and glorious appearance, at the same place, Act 1:11-12. And the mount of Olives shall cleave, &c. — By an earthquake, such as was in the time of King Uzziah: see Amo 1:1. The middle of mount Olivet shall cleave asunder, and sink into a deep valley, so as to leave the two points, or tops of the hill, north and south, still standing. For mount Olivet, as we learn from Maundrell, had three tops, or eminences; one on the north side, another on the south, and a third in the middle, from whence Christ ascended, and where the Christians in after times erected a cross, in memory of his ascension there. And ye shall flee to the valley of the mountains — When ye see the mount of Olives cleave asunder, ye shall flee toward the valley for fear. The margin reads, The valley of my mountains, which may be understood of Zion and Moriah; but the Chaldee and LXX. read, The valley of my mountains shall be filled up; for the valley of the mountains shall join even to Azal, it shall even be filled up, as it was by the earthquake in the days of Uzziah. Josephus writes, (Ant. Jud., lib. 9. cap. 10,) ‘That before the city, at a place called Ερρωγη, [or the cleft,] one half of the mountain, on the western side, was broken off, and having rolled four furlongs toward the eastern mountain, stopped, so that the roads were choked up, and the king’s gardens.’ And the Lord my God shall come, and all the saints [or holy ones] with thee — Or with him, as the Chaldee and LXX. read.” “The words,” Lowth adds, “are a description of Christ’s coming to judgment, attended with all the holy angels, as the writers of the New Testament express it, the word קדשׁים, translated saints, often signifying angels: see Deu 33:2; so the word saints seems to be used 1Th 3:13; and St. Jdg 1:14, quoting the prophecy of Enoch, says, The Lord cometh with ten thousand of his saints, or holy ones: a place exactly parallel with this of the text.”
One observation seems needful to be made here: if the visible and personal coming of Christ be intended in these verses, it certainly cannot be his coming to raise the dead and judge the world in righteousness, because that view of the passage would not, by any means, be consistent with what is said in the two next verses concerning the continually increasing light of knowledge, holiness, and happiness in the gospel church, till, at length, at evening time it shall be quite light: but it must rather be understood of his coming to introduce, establish, and perfect his millennial reign, believed in and expected generally in the first Christian church. The reader will consider these different interpretations, and will of course adopt that which he thinks the most probable.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The Lord shall go forth and shall fight -…
The Lord shall go forth and shall fight - Jerome: “Is to be taken like that in Habakkuk, ‘Thou wentest forth for the salvation of Thy people, for salvation with Thine Anointed” Hab 3:13, and in Micah, ‘For behold, the Lord cometh forth out of His place, and will come down and will tread upon the high places of the earth, and the mountains shall be molten under Him, and the valleys shall be cleft” Mic 1:3-4; and Isaiah also, “The Lord shall go forth as a mighty man; He shall stir up jealousy like a man of war; He shall cry; He shall prevail over His enemies” Isa 42:13. “God is said to ‘go forth,’ when by some wondrous deed He declares His Presence - His Deity is, as it were, laid up, so long as He holds Himself in, and does not by any token show His power. But He ‘goes forth,’ and bursts forth, when He exercises some judgment, and worketh some new work, which striketh terror.” God then will “go forth out of His place,” when He is constrained to break through His quietness and gentleness and clemency, for the amendment of sinners. He who elsewhere speaketh through the prophet, ‘I, the Lord, change not’ Mal 3:6, and to whom it is said, ‘Thou art the same’ Psa 102:28, and in the Epistle of James, ‘With whom is no change’ Jam 1:17, now ‘goeth forth’ and fighteth ‘as in the day of battle,’ when He overwhelmed Pharaoh in the Red sea; and ‘fought for Israel.’” “The Lord shall fight for you,” became the watchword of Moses Exo 14:14; Deu 1:30; 13:22; Deu 20:4 and the warrior Joshua in his old age (Jos 23:10; compare Jos 10:14, Jos 10:42; Jos 23:3), after his life’s experience Jos 10:14, Jos 10:42; Jos 23:3, and Nehemiah. “Be not afraid by reason of this great multitude” Neh 4:20, said Jahaziel, son of Zachariah, when the “Spirit of the Lord came upon” him; “for the battle is not your’s, but God’s” 2Ch 20:15.
As He fought in the day of battle - Osorius: “All wars are so disposed by the power of God, that every victory is to be referred to His counsel and will. But this is not seen so clearly, when people, elate and confident, try to transfer to themselves all or the greater part of the glory of war. Then may the war be eminently said to be the Lord’s, when no one drew sword, as it is written, “The Lord shall fight for you, and ye shall hold your peace” Exo 14:14. Of all God’s wars, in which human insolence could claim no part of the glory, none was more wondrous than that, in which Pharaoh and his army were sunk in the deep. “The Lord,” said Moses Exo 15:3, “is a man of war: the Lord is His Name.” “That day of battle” was the image of one much greater. In that, Pharaoh’s army was sunk in the deep; in this, the power of evil, in Hell: in that, what could in some measure be conquered by human strength, was subdued; in this, a tyranny unconquerable; in that, a short-lived liberty was set up; the liberty brought by Christ through subdual of the enemy, is eternal. As then the image yields to the truth, earthly goods to heavenly, things perishable to eternal, so the glory of that ancient victory sinks to nothing under the greatness of the latter.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Shall. Septuagint, "will stand in battle array among," &c.…
Shall. Septuagint, "will stand in battle array among," &c. (Greek: parataxetai en) though he will one day punish the victorious Romans. (Haydock) --- Now he fought with them as [the] Hebrew may signify. (Calmet) --- Various prodigies made this clear: (Josephus, Jewish Wars vii. 12, 16.) so that Titus would not receive the crown which was presented to him, as he looked upon himself only as the instrument employed by divine justice. (Philost. vi. 14.) --- This sense is given by St. Cyril, &c. (Calmet) --- In the days of Epiphanes, God defeated his projects. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Then--In Jerusalem's extremity.
Then--In Jerusalem's extremity.
as . . . in . . . day of battle--as when Jehovah fought for Israel against the Egyptians at the Red Sea (Exo 14:14; Exo 15:3). As He then made a way through the divided sea, so will He now divide in two "the Mount of Olives" (Zac 14:4).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 3. Then — When the conflict will have reached…
3. Then — When the conflict will have reached this stage Jehovah will interfere.
Shall Jehovah go forth — To fight and destroy the nations. Why he will do this after commissioning them to execute judgment upon the city is not stated. It may be because they will go beyond their commission (compare Isa_10:7).
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As when he fought in the day of battle — Refers to all the occasions in the past when Jehovah fought for Israel (Jos_10:14; Jos_10:42; Jos_23:3; Jdg_4:15, etc.). These acts of the past will be repeated.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 3. in the day of battle] Some, as Calvin,…
3. in the day of battle] Some, as Calvin, refer this generally to God’s manifold interpositions on behalf of His people, throughout the course of their history; but it is better to confine it to the first great typical interposition, when the word of command was, “Jehovah shall fight for you, and ye shall hold your peace”; and even the enemy was fain to confess, “Jehovah fighteth for them against the Egyptians,” Exo_14:14; Exo_14:25; comp. Hab_3:15. A comparison may perhaps be suggested between the dividing of the Red Sea (Psa_136:13), and of the Mount of Olives as here predicted.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) Then shall the Lord go forth.—In the hour…
(3) Then shall the Lord go forth.—In the hour of Israel’s direst need the Lord will appear as their champion, as of old. (Comp. Jos_10:14-42; Jos_23:3; Jdg_4:15; 1Sa_7:10; and especially 2Ch_20:15.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 3-7. Then the Lord himself comes to her…
Vers. 3-7. Then the Lord himself comes to her help, great convulsions of nature accompanying his presence.
Shall go forth. God is said to "go forth" when he manifests his power by delivering his people and punishing their enemies. (comp. Isa_26:21 Isa_42:13 Mic_1:3) As when he fought in the day of battle. The Hebrew is in general terms, "as when he fighteth in a day of battle," or, "slaughter;" Septuagint, kaywra parataxewv autou en hmera polemou , "as a day of his battle in a day of war;" Vulgate, sicut praeliatus est in die certaminis. There is nothing in the text to confine the reference to any one special interposition; it refers rather to the general course of God"s providence in defending his people, though, doubtless, the prophet has in his mind the crowning act of mercy at the Red Sea, (Exo_14:13, Exo_14:14, Exo_14:25) which is so often referred to as a typical deliverance. (comp. Isa_11:11 Jer_16:14 Jer_23:8 Hab_3:15; and above, Zec_10:11)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
These verses continue the description of the final war for the city of Jerusalem and of how God will save it. In this prophecy, Yahweh is described as a warrior who will come and fight in battle.
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as when he wages war on the day of battle
"just as he fought battles in the past"
On that day
"At that time"
his feet will stand on the Mount of Olives
Here "feet" represents Yahweh. AT: "he will stand on the Mount of Olives" (See: Synecdoche)
The Mount of Olives will be split ... by a very great valley
This can be stated in active form. AT: "The presences of Yahweh will split the Mount of Olives ... causing there to be a very great valley" (See: Active or Passive)
translationWords
Yahweh
nation
Mount of Olives
Jerusalem
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 14:3 fought in times past: An example would be…
14:3 fought in times past: An example would be the exodus from Egypt (Exod 14–15; see Isa 42:13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.