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 referring to the answering of the prayers, which Ephraim addressed to Jehovah out of its distress, out of its imprisonment (Koehler), but is to be taken in a much more general sense, as in Zec 13:9; Isa 58:9, and Hos 2:23. Ephraim, like Judah, will also become a hero, and rejoice as if with wine, i.e., fight joyfully like a hero strengthened with wine (cf. Psa 78:65-66). This rejoicing in conflict the sons will see, and exult in consequence; so that it will be a lasting joy.

Verses 8-10
In order to remove all doubt as to the realization of this promise, the deliverance of Ephraim is described still more minutely in Zec 10:8-12. Zec 10:8. “I will hiss to them, and gather them; for I have redeemed them: and they will multiply as they have multiplied. Zec 10:9. And I will sow them among the nations: and in the far-off lands will they remember me; and will live with their sons, and return. Zec 10:10. And I will bring them back out of the land of Egypt, and gather them out of Asshur, and bring them into the land of Gilead and of Lebanon; and room will not be found for them.” That these verses do not treat of a fresh (second) dispersion of Ephraim, or represent the carrying away as still in the future (Hitzig), is evident from the words themselves, when correctly interpreted. Not only are the enticing and gathering together (Zec 10:8) mentioned before the sowing or dispersing (Zec 10:9), but they are both expressed by similar verbal forms (אשׁרקה and אזרעם); and the misinterpretation is thereby precluded, that events occurring at different times are referred to. We must also observe the voluntative form אשׁרקה, “I will (not I shall) hiss to them, i.e., entice them” (shâraq being used for alluring, as in Isa 5:26 and Isa 7:18), as well as the absence of a copula. They both show that the intention here is simply to explain with greater clearness what is announced in Zec 10:6, Zec 10:7. The perfect פּדיתים is prophetic, like רחמתּים in Zec 10:6. The further promise, “they will multiply,” etc., cannot be taken as referring either merely to the multiplication of Israel in exile (Hengst., Koehler, etc.), or merely to the future multiplication after the gathering together. According to the position in which the words stand between אקבּצם and אזרעם, they must embrace both the multiplication during the dispersion, and the multiplication after the gathering together. The perfect כּמו רבוּ points to the increase which Israel experienced in the olden time under the