Zechariah 10
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Zechariah 10
1 Ask ye of the LORD rain in the time of the latter rain; so the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field.
2 For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd.
3 Mine anger was kindled against the shepherds, and I punished the goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle.
4 Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together.
5 And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded.
6 And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them.
7 And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the LORD.
8 I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased.
9 And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again.
10 I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them.
11 And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away.
12 And I will strengthen them in the LORD; and they shall walk up and down in his name, saith the LORD.
Chapter Context
Zechariah 10 is a prophetic vision chapter in the Old Testament that explores themes of holiness, righteousness, prayer. Written during the early post-exilic period (c. 520-480 BCE), this chapter should be understood within its historical context: Persian support for temple rebuilding came with continued imperial control.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
This chapter is significant because it provides guidance for worship and spiritual devotion. When studying this passage, it's important to consider both its immediate context within Zechariah and its broader place in the scriptural canon.
Verse Study
Zechariah 10:1
1 Ask ye of the LORD rain in the time of the latter rain; so the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field.
Analysis
Ask ye of the LORD rain in the time of the latter rain (שַׁאֲלוּ מֵיְהוָה מָטָר בְּעֵת מַלְקוֹשׁ)—malkosh refers to spring rains (March-April) essential for harvest maturation, contrasted with yoreh (autumn/early rain). James 5:7 uses identical agricultural metaphor for patient endurance. Prayer for rain isn't mere pragmatism; it's covenant theology—acknowledging God as sovereign provider (Deuteronomy 11:13-14).
So the LORD shall make bright clouds, and give them showers of rain—chaziz (lightning/bright clouds) accompanies life-giving rain. To every one grass in the field (לְאִישׁ עֵשֶׂב בַּשָּׂדֶה)—individual provision, 'to each person,' emphasizes God's personal care. Unlike Baal fertility cults (which Israel continually apostatized toward), Yahweh alone controls weather and harvest. Prayer is required because covenant relationship, not magical manipulation, governs blessing.
Historical Context
In agrarian ancient Israel, rainfall meant survival. Without the latter rains, crops failed and famine followed. Zechariah's audience, rebuilding post-exilic Jerusalem, needed assurance that God would bless their agricultural efforts. This verse counters any temptation to return to Canaanite fertility religion.
Reflection
- What modern equivalents of 'rain' (provision) do you need to actively ask God for rather than assuming as automatic?
- How does praying for daily needs reinforce dependence on God rather than self-sufficiency?
- What's the difference between treating God as cosmic vending machine versus covenant partner in prayer?
Word Studies
- Lord: יְהוָה / אֲדֹנָי (YHWH / Adonai) H3068 - The LORD / Lord
Cross-References
- References Lord: Jeremiah 14:22, James 5:7
- Parallel theme: Deuteronomy 28:23, Psalms 65:9, 104:13, Proverbs 16:15, Isaiah 5:6, 30:23
Zechariah 10:2
2 For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd.
Analysis
For the idols have spoken vanity (כִּי הַתְּרָפִים דִּבְּרוּ־אָוֶן)—teraphim were household gods/idols used for divination (Genesis 31:19, Ezekiel 21:21). Aven means emptiness, worthlessness, deception. And the diviners have seen a lie (וְהַקֹּסְמִים חָזוּ שָׁקֶר)—kosem (diviner/soothsayer) was forbidden in Israel (Deuteronomy 18:10-12), yet persistently practiced. Their visions are sheker (falsehood), contrasted with true prophetic revelation.
And have told false dreams; they comfort in vain—threefold repetition (vanity, lie, false) hammers home idolatry's impotence. Therefore they went their way as a flock, they were troubled, because there was no shepherd (עַל־כֵּן נָסְעוּ כְּמוֹ־צֹאן יֵעָנוּ כִּי־אֵין רֹעֶה)—Israel's exile resulted from following false spiritual guides. Jesus applies this shepherd imagery to Himself: "sheep not having a shepherd" (Matthew 9:36, Mark 6:34). Only Yahweh's true revelation brings genuine guidance.
Historical Context
Despite Josiah's reforms (621 BC) removing idols, popular syncretism persisted. Even post-exilic Jews were tempted to hedge bets with pagan practices. Zechariah warns that spiritual confusion and exile result from following false gods and their lying prophets rather than Yahweh's true word.
Reflection
- What modern 'idols' speak vanity—things you consult for guidance that compete with God's Word?
- How can you discern between false comfort ('comfort in vain') and true biblical encouragement?
- In what ways does following false teaching leave people 'as a flock without a shepherd' even today?
Cross-References
- Parallel theme: Genesis 31:19, Jeremiah 27:9, Ezekiel 34:5, 34:8, Hosea 3:4, Habakkuk 2:18
Zechariah 10:3
3 Mine anger was kindled against the shepherds, and I punished the goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle.
Analysis
Mine anger was kindled against the shepherds (עַל־הָרֹעִים חָרָה אַפִּי)—ro'im (shepherds) represents Judah's failed leaders: kings, priests, prophets who led people into idolatry. God's aph (anger/wrath) burns specifically against those entrusted with spiritual care who betrayed their charge. And I punished the goats—attudim can mean he-goats or leaders, continuing the shepherd metaphor. Ezekiel 34 contains parallel denunciation of selfish shepherds.
For the LORD of hosts hath visited his flock the house of Judah (כִּי־פָקַד יְהוָה צְבָאוֹת אֶת־עֶדְרוֹ אֶת־בֵּית יְהוּדָה)—pakad means to visit, attend to, care for (positively) or to punish (negatively). Here it's positive: God intervenes to shepherd His own flock after removing corrupt leaders. And hath made them as his goodly horse in the battle—from helpless sheep to war horses, God transforms His people into powerful instruments. This anticipates Messiah the Good Shepherd (John 10:11) who removes false shepherds.
Historical Context
Judah's exile was blamed on corrupt leadership—kings like Manasseh and Jehoiakim, false prophets, compromised priests. God's 'visiting' His flock means both judgment on bad shepherds and restoration for the remnant. Post-exilic leadership (Zerubbabel, Joshua the priest) represented new, faithful shepherding.
Reflection
- What responsibility do spiritual leaders bear for the welfare or harm of those under their care?
- How does Jesus as the Good Shepherd fulfill God's promise to personally 'visit' His flock?
- What transformation from 'sheep' to 'war horse' might God want to accomplish in your spiritual life?
Cross-References
- References Lord: Exodus 4:31, Ruth 1:6, Proverbs 21:31, Ezekiel 34:2, Zephaniah 2:7, Luke 1:68
- Good: 1 Peter 2:12
- Parallel theme: Zechariah 11:17, Jeremiah 25:34
Zechariah 10:4
4 Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together.
Analysis
Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together (מִמֶּנּוּ פִנָּה מִמֶּנּוּ יָתֵד מִמֶּנּוּ קֶשֶׁת מִלְחָמָה מִמֶּנּוּ יֵצֵא כָל־נוֹגֵשׂ יַחְדָּו)—fourfold mimmennu ('from him/out of him') emphasizes that Judah will produce the essential elements of stability and victory. The pinnah (corner/cornerstone) represents foundational leadership; yated (nail/peg) suggests secure fastening; qeshet (battle bow) denotes military strength; noges (ruler/oppressor) indicates authority.
This is messianic prophecy. Paul applies cornerstone imagery to Christ (Ephesians 2:20), as does Peter (1 Peter 2:6-7), quoting Isaiah 28:16. The 'nail' may allude to Eliakim as type of Messiah (Isaiah 22:23-24). From Judah comes not just any leader, but the Messiah who is foundation, security, defender, and king. All essential leadership roles converge in Christ.
Historical Context
Post-exilic Judah was weak, dependent on Persian imperial permission. This prophecy assured them that from their tribe would come the ultimate Deliverer—not merely another Davidic king, but the Messiah who would establish eternal rule. Jesus the Jew from Judah (Hebrews 7:14) fulfills every metaphor in this verse.
Reflection
- How does Christ function as 'cornerstone' (foundation), 'nail' (security), and 'battle bow' (victory) in your life?
- What does it mean that all essential leadership qualities converge in Jesus rather than requiring multiple human leaders?
- How should recognizing Jesus as the fulfillment of these roles affect your security and confidence?
Cross-References
- Parallel theme: Zechariah 9:8, 9:10, Numbers 24:17
Zechariah 10:5
5 And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded.
Analysis
And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle (וְהָיוּ כְגִבֹּרִים בּוֹסִים בְּטִיט חוּצוֹת בַּמִּלְחָמָה)—gibborim (mighty warriors) empowered by God trample enemies into mud, vivid imagery of total victory. And they shall fight, because the LORD is with them—divine presence ensures success. Immanuel ('God with us') theology pervades Scripture; presence, not numbers or strategy, guarantees victory.
And the riders on horses shall be confounded (וְהֹבִישׁוּ רֹכְבֵי סוּסִים)—enemy cavalry, supposedly superior military technology, will be hovish (shamed/dismayed). This recalls Egyptian chariots in the Red Sea (Exodus 14:28) and anticipates Revelation's vision of Christ's conquering ride (Revelation 19:11-16). God levels advantages: mounted warriors fall before foot soldiers empowered by divine presence. This principle applies spiritually: the church overcomes 'not by might, nor by power, but by my spirit, saith the LORD of hosts' (Zechariah 4:6).
Historical Context
Maccabean victories exemplified this—Jewish forces repeatedly defeated superior Seleucid armies including war elephants and cavalry. Natural explanations fail; only divine empowerment explains their success. This points forward to the church's spiritual victories over seemingly more powerful worldly opposition.
Reflection
- What 'horses' (advantages, technology, power) do your spiritual enemies possess that seem intimidating?
- How does 'the LORD is with them' shift the equation in spiritual battles you currently face?
- In what ways does the church today experience this principle of weaker instruments triumphing through God's presence?
Cross-References
- References Lord: Zechariah 12:8, Psalms 20:7, Isaiah 25:10
- Parallel theme: Zechariah 9:13, Psalms 18:42, Isaiah 8:9, 10:6, 41:12, Haggai 2:22
Zechariah 10:6
6 And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them.
Analysis
And I will strengthen the house of Judah, and I will save the house of Joseph (וְגִבַּרְתִּי אֶת־בֵּית יְהוּדָה וְאֶת־בֵּית יוֹסֵף אוֹשִׁיעַ)—remarkable promise of reunification. Judah (southern kingdom) and Joseph/Ephraim (northern kingdom) split in 922 BC, with northern tribes exiled in 722 BC. God promises to gibar (strengthen, make mighty) and yasha (save, deliver) both houses, restoring covenant unity.
And I will bring them again to place them; for I have mercy upon them (וְהוֹשַׁבְתִּים כִּי רִחַמְתִּים)—racham (compassion/mercy) motivates restoration, not Israel's merit. And they shall be as though I had not cast them off—complete forgiveness, as if exile never happened. This is grace: judgment erased, relationship restored. For I am the LORD their God, and will hear them—covenantal formula reaffirms the relationship. Paul sees the church (Jew and Gentile united) as ultimate fulfillment of this two-house reunification (Ephesians 2:11-22).
Historical Context
By Zechariah's time, most northern tribes remained scattered among Assyrian captivity. This prophecy looked forward to eschatological restoration when all Israel would return. Partial fulfillment came as some northern remnants joined Judah's return; ultimate fulfillment awaits Messiah's kingdom (Romans 11:25-27).
Reflection
- What does it mean that God can make us 'as though He had not cast us off' despite past judgment?
- How does the reunification of Judah and Ephraim illustrate reconciliation between divided Christian groups?
- What role does divine mercy (racham) play in your understanding of your own restoration to God?
Word Studies
- Repent: שׁוּב / נָחַם (Shuv / Nacham) H7725 - To turn back, relent
Cross-References
- References God: Zechariah 13:9, Isaiah 41:10, Ezekiel 36:37
- References Lord: Zechariah 8:11, 10:12
- Grace: Isaiah 14:1, Hosea 2:23
- Parallel theme: Jeremiah 3:18, Hosea 1:11, Micah 5:8
Zechariah 10:7
7 And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the LORD.
Analysis
And they of Ephraim shall be like a mighty man (וְהָיוּ כְגִבּוֹר אֶפְרַיִם)—previously weak, rejected Ephraim becomes gibbor (mighty warrior) through divine empowerment. And their heart shall rejoice as through wine—samach (rejoice) is covenant joy, the gladness of restored relationship. Wine metaphor suggests celebratory exuberance, not drunkenness.
Yea, their children shall see it, and be glad; their heart shall rejoice in the LORD (וְיִרְאוּ בְנֵיהֶם וְשָׂמֵחוּ יָגֵל לִבָּם בַּיהוָה)—multi-generational blessing. Children witness God's faithfulness and join the rejoicing, ensuring covenant continuity. This is the goal of covenant theology: each generation experiencing God's saving power anew. Their joy is specifically in the LORD—not in victory itself but in knowing Yahweh as covenant God. This anticipates New Testament joy 'in the Lord always' (Philippians 4:4).
Historical Context
Northern tribes carried shame from Assyrian exile (722 BC) and were often despised by Judah. This promise of restored dignity and generational blessing offered hope that God's purposes for all twelve tribes remained intact. Christ's ministry intentionally included Samaritans (John 4), beginning reunification.
Reflection
- How does experiencing God's deliverance shift from mere relief to deep joy 'in the LORD' Himself?
- What responsibility do you have to ensure your children 'see and be glad'—witnessing God's faithfulness?
- In what ways can God restore dignity to those who feel permanently disqualified by past failure?
Word Studies
- Lord: יְהוָה / אֲדֹנָי (YHWH / Adonai) H3068 - The LORD / Lord
Cross-References
- References Lord: Zechariah 9:15
Zechariah 10:8
8 I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased.
Analysis
I will hiss for them, and gather them; for I have redeemed them (אֶשְׁרְקָה לָהֶם וַאֲקַבְּצֵם כִּי פְדִיתִים)—sharaq (whistle/hiss) is shepherd's call, also used of God summoning Assyria/Egypt as instruments (Isaiah 5:26, 7:18). Here God 'whistles' to regather His scattered flock. Padah (redeem) is covenant language, often used of Exodus redemption. Past redemption from Egypt grounds confidence in future regathering.
And they shall increase as they have increased (וְרָבוּ כְּמוֹ רָבוּ)—restored to former population/glory, reversing decimation of exile. This echoes Abrahamic promises of multiplication (Genesis 12:2, 15:5). God's purposes aren't thwarted by judgment; after discipline comes restoration. I have redeemed them uses perfect tense—accomplished fact, guaranteeing future fulfillment. This is prophetic certainty: what God purposes, He accomplishes.
Historical Context
The Jewish population had drastically declined through exile, warfare, assimilation. This promise assured them that despite present small numbers, God would restore them to covenant fruitfulness. Post-exilic growth was modest, but ultimate fulfillment involves the 'Israel of God'—all believers from every nation (Galatians 6:16).
Reflection
- What does God's 'whistling' to gather His people teach about His initiative versus human effort in salvation?
- How does understanding redemption as accomplished past tense ('I have redeemed') strengthen faith for future promises?
- In what sense does the church experience this 'increase' as spiritual Israel today?
Word Studies
- Redeem: גָּאַל (Gaal) H6299 - To redeem, act as kinsman-redeemer
Cross-References
- Parallel theme: Isaiah 5:26, 7:18, Jeremiah 33:22, Hosea 1:10
Zechariah 10:9
9 And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again.
Analysis
And I will sow them among the people (וְאֶזְרָעֵם בָּעַמִּים)—zara (to sow/scatter seed) transforms diaspora from curse to mission. Rather than regathering immediately, God strategically 'plants' His people among nations as seed producing harvest. And they shall remember me in far countries (וּזְכָרֻנִי בַּמֶּרְחַקִּים)—zachar (remember) is covenantal: maintaining relationship and identity despite distance.
And they shall live with their children, and turn again (וְחָיוּ אֶת־בְּנֵיהֶם וָשָׁבוּ)—chayah (live) and shuv (return) both physically and spiritually. The diaspora will survive, reproduce, and eventually return—preserving generational covenant faithfulness. This anticipates Jewish preservation through 2,000 years of dispersion and modern Israel's establishment (1948). It also describes the church's mission: scattered as seed throughout the world, bearing fruit, ultimately returning/gathered at Christ's coming.
Historical Context
While some Jews returned from Babylonian exile (538 BC onward), most remained scattered. This prophecy explains that dispersion serves God's purposes: preserving and multiplying His people while spreading knowledge of Yahweh among nations. Jewish diaspora communities became the platform for gospel spread in the first century (Acts 13-28).
Reflection
- How can you 'remember' (maintain covenant relationship with) God while dispersed in secular culture?
- What does it mean to see your location not as exile but as being 'sown' by God for kingdom purposes?
- How does Jewish survival through dispersion demonstrate God's faithfulness to covenant promises?
Cross-References
- Parallel theme: Nehemiah 1:9, Esther 8:17, Isaiah 65:9, 65:23, Jeremiah 31:27, 51:50
Zechariah 10:10
10 I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them.
Analysis
I will bring them again also out of the land of Egypt, and gather them out of Assyria (וּמֵאֶרֶץ מִצְרַיִם אֲשִׁיבֵם וּמֵאַשּׁוּר אֲקַבְּצֵם)—Egypt and Assyria represent all places of exile (some Jews fled to Egypt post-586 BC, Jeremiah 43). God promises comprehensive regathering from all dispersion points. This is new Exodus language—shuv (bring back) and qabatz (gather) echo return from Egyptian bondage.
And I will bring them into the land of Gilead and Lebanon; and place shall not be found for them—Gilead (Transjordan) and Lebanon (north) indicate expanded borders beyond historical Judah, approaching Davidic kingdom extent. Place shall not be found for them means population will exceed available space—such multiplication that the land can barely contain them. This reverses Jeremiah's prophecy of depopulation (Jeremiah 9:11) and anticipates eschatological abundance when Messiah reigns.
Historical Context
Small post-exilic Judah occupied only Jerusalem and immediate vicinity—nothing like Solomon's kingdom reaching to Lebanon. This prophecy requires future fulfillment: either modern Israel's expansion or, more fully, the millennial kingdom when Christ rules from Jerusalem over reunified, expanded Israel dwelling securely.
Reflection
- How does God's promise to regather from 'Egypt and Assyria' (all places) assure His ability to find and restore you wherever you've wandered?
- What does 'not enough room' for God's people suggest about the abundance of His kingdom versus present scarcity?
- In what way is the church's global expansion a fulfillment of this promise of multiplication?
Cross-References
- References Egypt: Hosea 11:11
- Parallel theme: Zechariah 8:7, Micah 7:14
Zechariah 10:11
11 And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away.
Analysis
And he shall pass through the sea with affliction (וְעָבַר בַּיָּם צָרָה)—new Exodus typology, recalling Israel's Red Sea crossing (Exodus 14). Tsarah (affliction/trouble) acknowledges that return involves hardship, not effortless deliverance. And shall smite the waves in the sea—God strikes the waters as He did at the Red Sea, demonstrating continued sovereign power over chaos/obstacles.
And all the deeps of the river shall dry up (וְהֹבִישׁוּ כָּל־מְצוּלוֹת יְאֹר)—yᵉ'or typically means Nile, connecting to Exodus liberation from Egypt. And the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart—both oppressor nations will lose power. This is political prophecy: empires that enslaved Israel will fall. Historically fulfilled through Persian defeat of both Egypt and Mesopotamian powers; eschatologically points to all anti-God kingdoms falling before Messiah's return.
Historical Context
Persian conquest (539 BC) effectively ended Assyrian (already fallen to Babylon, 612 BC) and Egyptian imperial power, allowing Jewish return. This verse interprets geopolitics theologically: God orchestrates empire-collapse to facilitate His people's restoration. It foreshadows Christ's victory over all spiritual 'principalities and powers' (Colossians 2:15).
Reflection
- What 'seas' and 'rivers' (obstacles) stand between your current state and God's promised destination for you?
- How does knowing that deliverance may involve 'passing through affliction' prepare you for the journey?
- What modern 'Egypts and Assyrias' (oppressive powers) need to fall for God's kingdom purposes to advance?
Cross-References
- References Egypt: Ezekiel 30:13
- Parallel theme: Isaiah 43:2, 51:10, Zephaniah 2:13, Revelation 16:12
Zechariah 10:12
12 And I will strengthen them in the LORD; and they shall walk up and down in his name, saith the LORD.
Analysis
And I will strengthen them in the LORD (וְגִבַּרְתִּים בַּיהוָה)—gibar (make strong/mighty) in Yahweh, not in themselves. Strength is relational, derived from covenant union with God. This is the essence of biblical empowerment: dependence, not autonomy. And they shall walk up and down in his name, saith the LORD (וּבִשְׁמוֹ יִתְהַלָּכוּ נְאֻם־יְהוָה)—halak (walk) represents entire lifestyle; in his name means under His authority, representing His character, empowered by His presence.
This is 'abiding in Christ' theology (John 15:4-5): fruitfulness flows from remaining connected to the source. To 'walk in God's name' is to live as His representatives, reflecting His glory, operating under His commission. Acts 3:6 demonstrates this: "In the name of Jesus Christ of Nazareth rise up and walk"—apostolic ministry functioned through Christ's delegated authority. Every believer is called to this: strengthened in the Lord, walking in His name, as His ambassadors (2 Corinthians 5:20).
Historical Context
Zechariah's audience needed assurance that despite weakness, God would empower them for restoration work. Walking 'in His name' meant rebuilding temple and community as Yahweh's representatives. This same principle empowers the church—not self-generated strength, but divine enablement through union with Christ.
Reflection
- What's the difference between being 'strong' and being 'strengthened in the LORD'—where is the locus of power?
- What does it mean practically to 'walk in His name' in your daily activities and relationships?
- How does understanding strength as relational (derived from God) change your approach to ministry and challenges?
Word Studies
- Lord: יְהוָה / אֲדֹנָי (YHWH / Adonai) H3068 - The LORD / Lord
Cross-References
- References Lord: Zechariah 10:6, Genesis 24:40, Isaiah 2:5, 45:24, Micah 4:5, Colossians 2:6
- Parallel theme: Isaiah 41:10, Philippians 4:13, 2 Timothy 2:1