_And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth; and no oppressor shall pass through them any more: for now have I seen with mine eyes._ It is not certain, though probable, from 1 Sam. xxvi. 5-7, that the Jews had entrenched camps; if so, the passage would be clearer by rendering וחניתי (or יתינחו) _I will entrench_ instead of _encamp_; though the sense is sufficiently obvious, as meaning to afford protection against the army, &c. The house of God, to which protection is promised, is his Temple, figuratively denoting true religion purified from idolatry; the great spiritual adversary constantly warring with Israel, and, as we learn from Scripture, frequently prevailing; which is probably the warfare here alluded to. But if taken literally, this passage conveys the promise that the Messiah’s kingdom should put an end to oppression and injustice. The exact import of the expression, _for now have I seen with mine eyes_, is not very evident; but may imply God’s foreseeing the unfitness of the Jews to receive a spiritual Messiah; who, in consequence of their rejection of him, would be given to the Gentiles. Verse 9. :גילי מאד בת ציון הריעי בת-ירושלם הנה מלכך יבוא לך צדיק ונושע הוא עני ורכב על חמור ועל עיר בן אתנות _Rejoice greatly, Daughter of Zion, shout, oh Daughter of Jerusalem, behold thy King cometh unto thee; he is just and having salvation, lowly and riding upon an ass, and a colt the foal of an ass._ There is no ambiguity in the purport of this verse, which is the coming of the Messiah, as all commentators allow; but I can in no wise agree with Lowth and others, that this verse is a rhapsodical digression from the subject of the rest of the chapter, in which the Prophet being wrought up to the highest pitch of enthusiasm, breaks off from the immediate object of his vision to foretel the coming of the Messiah, and then returns back to his former subject. On the contrary, I can see nothing like digression here, but one connected and consistent object throughout; this verse being the keystone of the arch, which binds together those which precede and those which follow it, forming the whole into one united and compact body. Instead of a digression from the subject, I regard this verse as the clue to guide us through the labyrinth, by fixing and determining the subject of all the rest. _Behold thy King cometh unto thee_: יבוא (or אובי) is really the future tense, literally _shall come_, and changing it to the present, _cometh_, seems unnecessary, if it does not in some degree interfere with the chronological order of the events predicted afterwards. _Just and having salvation._ This is certainly an ambiguous rendering of נושע (or עשונ) the past participle of the verb ישע (or עשי) to save, which literally signifies _being saved_, and the emphatic הוא (or אוה) _himself_, following it, more strongly marks the sense, as _having obtained salvation himself_.