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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 2:6–9.
One would have thought that Cyrus's proclamation, which gave liberty to the captive Jews to return to their own land, would suffice to bring them all back, and that, as when Pharaoh gave them leave to quit Egypt and their house of bondage there, they would not leave a hoof behind; but it seems it had not that effect. There were about 40,000 whose spirits God stirred up to go, and they went; but many, perhaps the greater part, staid behind. The land of their captivity was to most of them the land of their nativity; they had taken root there, had gained a settlement, and many of them a very comfortable one; some perhaps had got estates and preferments there, and they did not think they could better themselves by returning to their own land. Patria est ubicunque bene est - My country is every spot where I feel myself happy. They had no great affection to their own land, and apprehended the difficulties in their way to it insuperable. This proceeded from a bad cause - a distrust of the power and promise of God, a love of ease and worldly wealth, and an indifference to the religion of their country and to the God of Israel himself; and it had a bad effect, for it was a tacit censure of those as foolish, rash, and given to change, that did return, and a weakening of their hands in the work of God. Such as these could not sing (Psa 137:1-9) in their captivity, for they had forgotten thee, O Jerusalem! and were so far from preferring thee before their chief joy that they preferred any joy before thee. Here is therefore another proclamation issued out by the God of Israel, strictly charging and commanding all his free-born subjects, wherever they were dispersed, speedily to return into their own land and render themselves at their respective posts there. They are loudly summoned (Zac 2:6): Ho! ho! come forth, and flee from the land of the north, saith the Lord. This fitly follows upon the promise of the rebuilding and enlarging of Jerusalem. If God will build it for them and their comfort, they must come and inhabit it for him and his glory, and not continue sneaking in Babylon. Note, The promises and privileges with which God's people are blessed should engage us, whatever it cost us, to join ourselves to them and cast in our lot among them. When Zion is enlarged, to make room for all God's Israel, it is the greatest madness imaginable for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man be ever so easy upon temporal accounts. No: Come forth and flee with all speed, and lose no time. Escape for thy life; look not behind thee. To induce them to hasten their return, let them consider, 1. They are now dispersed, and are concerned to incorporate themselves for their mutual common defence (Zac 2:6): "I have spread you abroad as the four winds of heaven, sent some into one corner of the world and some into another; this has been your condition a long time, and therefore you should now think of coming together again, to help one another." God owns that his scattering them was in wrath, and therefore they must take this invitation as a token of God's being willing to be reconciled to them again, so that they kicked at his kindness in refusing to accept the call. 2. They are now in bondage, and are concerned to assert their own liberty; and therefore, "Deliver thyself, O Zion! flee from the oppressor, and make the best of thy way. Let us see some such bold efforts and struggles to help thyself as become the generous gracious seed of Abraham." Zac 2:7. Note, When Christ has proclaimed that deliverance to the captives which he has himself wrought out it then concerns each of us to deliver ourselves, to loose ourselves from the bands of our necks (Isa 52:2), and, since we are under grace, to resolve that sin shall not have dominion over us, Zion herself is here said to dwell with the daughter of Babylon, because many of the precious sons of Zion dwelt there, and where the people of God are there the church of God is, for it is not tied to places. Now it is not fit that Zion should dwell with the daughter of Babylon; what communion can light have with darkness? Zion will be in danger of partaking with the daughter of Babylon both in her sins and in her plagues; and therefore, "Come out of her, my people, Rev 18:4. Deliver thyself, O Zion! by a speedy return to thy own land, and do not destroy thyself by continuing in that polluted devoted land." Those that would be found among the generation of God's children must save themselves from the untoward generation of this world; it was St. Peter's charge to his new converts, Act 2:40. 3. They have seemed to be forsaken and forgotten of God, but God will now make it to appear that he espouses their cause and will plead it with jealousy, Zac 2:8, Zac 2:9. It was a discouragement to those who remained in Babylon to hear of the difficulties and oppositions which their brethren met with that had returned, by which they were still in danger of being crushed and overpowered. "And we might as well sit still" (think they) "as rise up and fall." In answer to this objection, the angel that talked with the prophet (that is, Jesus Christ) tells him what he had commission to do for their protection and the perfecting of their salvation, and herein he has an eye to the great redemption which, in the fulness of time, he was to be the author of. Christ, who is Jehovah, and the Lord of hosts, of all the hosts of heaven and earth, in both which he has a sovereign power, says, He (that is, the Father) has sent me. Note, What Jesus has done, and does, for his church against his enemies, he was sent and commissioned by the Father to do. With great satisfaction he often speaks of the Father that sent him. (1.) He is sent after the glory. After the glorious beginning of their deliverance he is sent to perfect it, for he is the finisher of that work which he is the author of. Christ is sent, in the first place, to the nation and people of the Jews, to whom pertained the glory, Rom 9:4. And he was himself the glory of his people Israel. But after the glory, after his care of them, he is sent to the nations, to be a light to lighten the Gentiles, by the power of his gospel to captivate them, and bring them, and every high thought among them, into obedience to himself. (2.) He is sent to the nations that spoiled them, to take vengeance on them for the wrongs done to Zion, when the year of his redeemed comes and the year of recompences for the controversy of Zion, Isa 34:8. He is sent to shake his hand upon them, to lift up his mighty hand against them and to lay upon them his heavy hand, to bruise them with a rod of iron and dash them in pieces like a potter's vessel, Psa 2:9. Some think it intimates how easily God can subdue and humble them with the turn of his hand; it is but shaking his hand over them and the work is done. They shall be a spoil to their servants, shall be enslaved to those whom they had enslaved, and be plundered by those whom they had plundered. In Esther's time this was fulfilled, when the Jews had rule over those that hated them (Est 9:1), and often in the time of the Maccabees. The promise is further fulfilled in Christ's victory over our spiritual enemies, his spoiling principalities and powers and making a show of them openly, Col 2:15. And it is still in force to the gospel-church. Christ will reckon with all that are enemies to it, and sooner or later will make them his footstool, Psa 110:1; Rev 3:9. (3.) What he will do for his church shall be an evident proof of God's tender care of it and affection to it: He that touches you touches the apple of his eye. This is a high expression of God's love to his church. By his resentment of the injuries done to her it appears how dear she is to him, how he interests himself in all her interests, and takes what is done against her, not only as done against himself, but as done against the very apple of his eye, the tenderest part, which nature has made very fine, has put a double guard upon, and taught us to be in a special manner careful of, and which the least touch is a great offence to. This encourages the people of God to pray with David (Psa 17:8), Keep me as the apple of thy eye; and engages them to do as Solomon directs (Pro 7:2), to keep his law as the apple of their eye. Some understand it thus: "He that touches you touches the apple of his own eye; whoever do you any injury will prove, in the issue, to have done the greatest injury to themselves." (4.) It shall be an evident proof of Christ's mission: You shall know that the Lord of hosts has sent me to be the protector of his church, that the promises made to the church are yea and amen in him. Christ's victory over our spiritual enemies proves that the Father sent him and was with him.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Say no evil thing, my brothers, against Him that was crucified, and treat not scornfully the stripes wherewith all may be healed, even as we are healed. For it will be well if, persuaded by the Scriptures, you are circumcised from hard-heartedness: not that circumcision which you have from the tenets that are put into you; for that was given for a sign, and not for a work of righteousness, as the Scriptures compel you [to admit]. Assent, therefore, and pour no ridicule on the Son of God; obey not the Pharisaic teachers, and scoff not at the King of Israel, as the rulers of your synagogues teach you to do after your prayers: for if he that touches those who are not pleasing to God, is as one that touches the apple of God's eye, how much more so is he that touches His beloved! And that this is He, has been sufficiently demonstrated."
(Verse 6 and following) O, O flee from the land of the North, says the Lord, for I have scattered you like the four winds of heaven, says the Lord. O Zion, arise, you who dwell in the daughter of Babylon. For thus says the Lord of hosts, after glory He has sent me to the nations who plundered you; for he who touches you touches the apple of His eye. For behold, I will shake My hand over them, and they shall become spoil for those who served them. Then you will know that the Lord of hosts has sent me. LXX: O flee from the land of the north, says the Lord, for I will gather you from the four winds of heaven, says the Lord. In Zion you shall be saved, you who dwell in the daughter of Babylon. For thus says the Lord Almighty: after glory He has sent me to the nations that plundered you; for he who touches you touches the apple of His eye. Behold, I will raise my hand against them, and they shall become plunder for those who served them. Then you will know that the Lord Almighty has sent me. The regions of the world, which the Greeks call climates, are understood to be located near Jerusalem and the temple. Therefore, the Assyrians and Babylonians, who devastated the people of God, dwell in the land of the North. Finally, in Jeremiah (Chapter I), the pot that is filled with meat (which is understood to be the city of Jerusalem) is set on fire from the face of the North. Therefore, since the angel had commanded the angel who met the prophetic angel in Zechariah to speak to the boy (for in comparison to the angelic dignity, all human nature is called boyhood, because we do not progress from angels to us, but from us to angels), and to say to him: Jerusalem shall be inhabited without walls, and the rest. Now the same word of the Lord comes to those who live in the North: that they should gather from the four winds, to whom they had been scattered throughout the whole world, and return to Zion, those who dwelt in Babylon. Or certainly in this way: O you who have been scattered in the four parts of the heavens, flee from the land of the North, and, O Zion, who now dwells in Babylon, flee and return to your former home. And that when it is said in the vocative case 'O' for the third time, it is an exhortation to flee, so that they may know that they have been warned not once, but repeatedly, to flee. It is said in another way: Aquilo is the most violent wind, which hardens the hearts of its inhabitants and from which all the evils that dwell on the earth are kindled, and towards which, according to the same prophet Zachariah, the black horses go out to stand in their own region (Zach. I and VI). He also, who in Isaiah boasted, saying: I will ascend into heaven, I will set my throne above the stars of heaven, I will sit upon the mountain of the covenant, in the heights of the north (Isai. XIV, 13), boasts of having a kingdom in the coldest place on earth. We read in another place: Behold, smoke comes from the north (Ibid., 31): and it is said of those who have departed far from the holy city: Behold, these come from afar from the north and the sea (Ibid., XLIX, 12). And through Jeremiah the Holy Spirit speaks, calling those who are in captivity to return to Jerusalem: Go and read my words to the north, and you shall say: Return to me, O dwelling of Israel, says the Lord (Jer. XLVI). Therefore, it is commanded to us who dwell in the North, and have lost the heat of the Lord's fervor, who have been scattered throughout the world, and about whom the Gospel preaches, that the Lord send his angels in the four winds, and gather us, and that we, who are involved in the vices and confusion of this age, flee to the Church of the Lord in Zion, and, forsaking worldly desires, stand firm in the watchtower of its teachings and greatness. But what follows is this: Thus says the Lord of hosts, after the glory He sent Me, and so on, the voice of the speaking Savior is introduced, who says that He is sent by the Almighty God from the Almighty Father, not according to what is almighty, but according to what He was sent after the glory. Who, being in the form of God, did not consider it robbery to be equal to God, but made Himself of no reputation, taking the form of a servant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross (Philippians 2:6). It is not surprising that Christ is called omnipotent, from whose person we read in the Book of Revelation of John: 'These things saith the faithful witness, the beginning of the creation of God, who is, and who was, and who is to come, the Almighty God' (Rev. 1:4, 5). Also, what we read in the twenty-third psalm: 'Lift up your gates, O ye princes, and be ye lifted up, ye everlasting doors, and the King of glory shall enter in' (v. 7). And again, it is said by other angels who were ignorant of the mystery of the assumed flesh: 'Who is this King of glory? The Lord of hosts, He is the King of glory,' and this refers to Christ. For wherever we read 'the Lord of hosts,' it is written in Hebrew as 'Sabaoth,' which is translated by the Septuagint interpreters as 'omnipotent.' From this we understand that wherever 'the Lord of hosts' is said of Christ, He is to be understood as omnipotent. It is not surprising if Christ is called omnipotent, to whom all power is given in heaven and on earth (Matt. 28:18). And who says, 'All things that the Father hath are mine' (John 17:10). But if all things, that is, God of God, Lord of the Lord, light of light, then also omnipotent of omnipotent; for it cannot happen that where one nature is, there be diverse glory. Therefore, He was sent after the glory of divine majesty to the Gentiles, who had despoiled the people of God, so that those who were once their plunderers might be slaves to them, and that the whole crowd of former slaves might know that God is omnipotent and merciful. And He says, 'He that toucheth you, toucheth the apple of His eye'; understand the touch as vexation and injury, according to what we read: 'Touch not mine anointed, and do my prophets no harm' (Ps. 105:15). For whoever touches the saints of the Lord is as if he desired to vex the apple of His eye, and endeavored to deprive him of the bright light spoken of in the Gospel, 'Ye are the light of the world' (Matt. 5:14). But God lifts His hand to strike the adverse nations and to restore His people, either in Jerusalem or in the Church. By adverse nations, according to the allegorical interpretation, understand the opposing powers, which subject sinners daily to their authority and compel them to serve themselves.
Another example to prove the same point may be found in a passage of Zechariah where the “Almighty” sends the “Almighty.” This can only mean that God the Father sends God the Son. The text runs, “So says the Lord Almighty: ‘After the glory he has sent me to the nations that have robbed you; for he that touches you touches the apple of my eye. For behold, I lift up my head upon them, and they shall be a prey to those who served them; and you shall know that the Lord almighty sent me.’ ” In this case, the Lord almighty says that he is sent by the Lord almighty. How can anyone doubt that it is Christ who is speaking and, in fact, speaking to the lost sheep of the house of Israel? Remember what is said in the Gospel: “I was not sent except to the lost sheep of the house of Israel.” The comparison of these lost sheep to the apple of God’s eye is explained by the perfection of God’s love. And, of course, it was to this flock of sheep that the apostles belonged. “After the glory” of his resurrection—a glory alluded to in the words “Jesus had not yet been glorified”3—it was in the person of these apostles that Jesus was sent to the Gentiles. And this was to be the fulfillment of what the psalmist had prophesied: “You will deliver me from the contradictions of the people; you will make me head of the Gentiles.”
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Summary
Zechariah 2:8 is a profound declaration of God's unwavering commitment to His people, Jerusalem, and His swift, protective judgment against those who harm them. Through the voice of the LORD of hosts, a divine messenger is sent to execute retribution upon the nations that plundered Judah, emphasizing that any affront to God's chosen is akin to touching the most sensitive part of His own being—the pupil of His eye—triggering an immediate and fierce divine response. This verse offers immense comfort regarding God's vigilant care and serves as a stark warning to oppressors.
Context
Literary Context
Zechariah 2 is part of a series of eight night visions given to the prophet, designed to encourage the returning exiles in Jerusalem amidst the formidable task of rebuilding the temple and city. This particular vision (the third or fourth, depending on grouping) immediately follows a vision of a man with a measuring line, who intends to measure Jerusalem but is stopped by an angelic messenger declaring that Jerusalem will be too vast to be contained by walls, and God Himself will be a "wall of fire" around her and "the glory in her midst" (Zechariah 2:4-5). Verse 8 directly reinforces this divine protection, explaining the consequence for those who would oppose God's plans for His people and city. The "he" who sends "me" (the divine messenger) is the LORD of hosts, and the "me" is often understood as the Angel of the LORD, or even the pre-incarnate Christ, acting as God's agent of judgment and redemption.
Historical & Cultural Context
The prophecy of Zechariah was delivered around 520-518 BC, during the early post-exilic period. The Jewish people had returned from seventy years of Babylonian captivity, a time of immense suffering and national humiliation. They faced significant challenges, including economic hardship, opposition from surrounding peoples (like the Samaritans), and a lack of enthusiasm for rebuilding the temple and city walls. The "nations which spoiled you" refers primarily to Babylon, but also encompasses other empires and peoples who had oppressed Israel throughout its history. In the ancient Near East, the concept of a nation's god protecting its people and executing vengeance on enemies was common, but Zechariah elevates this to the level of Yahweh, the sovereign God, who acts not just for one nation, but as the supreme ruler over all nations, holding them accountable for their treatment of His covenant people.
Key Themes
This verse powerfully contributes to several overarching themes in Zechariah and the broader prophetic literature. It underscores Divine Protection and Presence, emphasizing that God is intimately involved in the welfare of His people, acting as their ultimate defender. The promise of judgment on "the nations which spoiled you" highlights God's unwavering commitment to Divine Justice and Retribution, assuring the exiles that their suffering at the hands of oppressors would not go unpunished. Furthermore, the declaration "thus saith the LORD of hosts" reinforces God's Sovereignty and Omnipotence over all earthly powers, a crucial message of hope for a vulnerable community. The unique relationship between God and Israel, where touching them is like touching God's own eye, profoundly illustrates Israel's Covenantal Significance and their preciousness in God's sight, a theme echoed throughout the Old Testament, such as when God calls Israel His "firstborn son" in Exodus 4:22.
Exposition and Analysis
Key Word Analysis
This compound divine title, combining H3068 (Jehovah, the self-Existent or Eternal God) and H6635 (a mass of persons, especially organized for war; an army, host), emphasizes God's supreme authority and omnipotence. It portrays God as the commander of all heavenly and earthly armies, assuring the reader that the promises of protection and judgment are backed by limitless power. This title is frequently used in prophetic books to underscore God's ability to intervene decisively in human affairs.
Derived from H1471, this term refers to foreign nations or Gentiles. In this context, it specifically denotes the gentile powers that had oppressed and plundered Israel, such as Babylon. The use of "nations" here signifies a universal scope of God's judgment, not limited to one specific entity, but encompassing all who would harm His people. It also highlights the distinction between Israel, God's covenant people, and the surrounding pagan peoples.
This primitive root means to touch, lay the hand upon, or by implication, to reach or strike violently. The repetition of "he that toucheth you toucheth" emphasizes the direct and immediate nature of the offense. It implies not just a casual contact, but an intentional act of harm or aggression. The extreme sensitivity of the "apple of his eye" makes any "touch" a grievous and painful assault, demanding an immediate and severe response.
This vivid idiom combines H892 (pupil of the eye, literally "something hollowed") and H5869 (eye, literally or figuratively). It refers to the pupil, the most delicate, vital, and guarded part of the eye. To "touch the apple of his eye" signifies inflicting extreme pain and immediate, instinctive defense. This phrase powerfully conveys the immense preciousness, vulnerability, and intense protective care God has for His people, viewing them as supremely valuable and intimately connected to Himself.
Verse Breakdown
"For thus saith the LORD of hosts;"
This opening phrase serves as a powerful divine authentication, signaling that the following words are not merely human prophecy but a direct, authoritative utterance from the sovereign God who commands all creation. It establishes the absolute certainty and power behind the declaration.
"After the glory hath he sent me unto the nations which spoiled you:"
This clause introduces a divine messenger ("me") sent by God ("he") to execute a mission against the nations that had plundered Israel. The phrase "After the glory" is debated but often understood to mean "after the manifestation of God's glory" or "for the sake of His glory." It implies that the divine sending and subsequent judgment are directly tied to God's revealed presence and His commitment to uphold His own honor and the welfare of His people. The "nations which spoiled you" are those who oppressed Israel during the exile and earlier.
"for he that toucheth you toucheth the apple of his eye."
This concluding declaration provides the profound reason for the divine intervention and judgment. It uses a powerful idiom to express God's intense, personal identification with His people. Any harm inflicted upon Israel is perceived by God as a direct, painful assault upon Himself, specifically upon the most sensitive and cherished part of His being. This underscores the depth of God's protective love and the certainty of His retaliatory justice.
Literary Devices
Zechariah 2:8 employs several potent literary devices to convey its message. The most prominent is Idiom, specifically "the apple of his eye," which is a universal expression for something supremely precious and guarded. This idiom is a form of Metaphor, where God's people are directly likened to the pupil of His eye, emphasizing their invaluable status and the extreme sensitivity God has to any harm directed toward them. This also involves Anthropomorphism, attributing human characteristics (having an "eye" and feeling pain when it's touched) to God, making His protective love and indignation relatable and vivid. The repetition of "toucheth" creates Emphasis, highlighting the direct and immediate nature of the offense and the divine reaction. Finally, the entire statement functions as a powerful Hyperbole, exaggerating the sensitivity of God to convey the absolute certainty and ferocity of His protective response to any aggression against His beloved people.
Theological and Thematic Connections
Zechariah 2:8 profoundly articulates God's enduring covenant faithfulness and His active role as the Defender of His people. It reveals a God who does not merely observe injustice but actively intervenes to protect His beloved and to bring righteous judgment upon oppressors. This verse connects the immediate post-exilic context of rebuilding Jerusalem to the broader biblical narrative of God's special relationship with Israel, a relationship so intimate that any harm to them is a direct affront to God Himself. This divine sensitivity underscores the sanctity of God's chosen people and foreshadows the ultimate accountability of all nations before the sovereign LORD. The principle that God identifies so closely with His people extends beyond ancient Israel to the New Testament church, who are now seen as God's spiritual Israel, the body of Christ.
Reflection and Application
Zechariah 2:8 offers profound comfort and weighty challenge for believers today. To know that we, as God's redeemed people, are considered the "apple of His eye" should fill us with an unshakeable sense of security and immense value. This truth liberates us from fear and anxiety, reminding us that no matter the opposition or trials we face, we are under the vigilant, personal, and fierce protection of the Almighty God. It calls us to live with confidence, knowing that our worth is not derived from human opinion or worldly success, but from our intimate relationship with God. Furthermore, this verse serves as a powerful reminder of how we are to treat one another, particularly within the body of Christ. If God so intensely guards His people, then to cause harm or division among fellow believers is to touch something deeply precious to Him, inviting His displeasure. This should cultivate a profound respect, love, and unity within the Christian community, motivating us to protect and cherish one another as God cherishes us.
Questions for Reflection
FAQ
Who is the "me" that the LORD of hosts has sent "after the glory"?
The identity of the "me" in Zechariah 2:8 has been a subject of theological discussion, but the most common and biblically consistent interpretation is that "me" refers to the Angel of the LORD, who is often understood as a pre-incarnate manifestation of Jesus Christ. This divine messenger is frequently depicted in the Old Testament as acting with divine authority, speaking as God, and receiving worship, blurring the lines between a created angel and Yahweh Himself. For example, in Genesis 16:7-13, the Angel of the LORD speaks as God and is addressed as such. In Zechariah, this figure plays a prominent role, often mediating between God and the prophet, as seen in Zechariah 1:11-12. The phrase "after the glory" suggests that this sending occurs either subsequent to a manifestation of God's glory or for the purpose of demonstrating His glory through judgment and salvation.
What does "he that toucheth you toucheth the apple of his eye" truly mean for believers today?
This powerful idiom signifies the extreme preciousness and vulnerability of God's people in His sight, and His immediate, fierce protective response to any harm inflicted upon them. For believers today, this means that those who are "in Christ" through faith are considered God's spiritual children, intimately united with Him. Just as a physical eye is the most sensitive and guarded part of the body, so too are believers cherished and protected by God. This principle is extended in the New Testament, where Jesus Himself states that whatever is done to "one of the least of these brothers of mine, you did it to me" (Matthew 25:40). Therefore, any act of persecution, oppression, or injustice against a true follower of Christ is seen by God as a direct assault on Himself, guaranteeing His divine intervention and ultimate justice on behalf of His beloved.
Christ-Centered Fulfillment
Zechariah 2:8 finds its ultimate and most profound fulfillment in Jesus Christ. The "me" sent by the LORD of hosts, often understood as the Angel of the LORD, is fully embodied in Christ, the pre-existent Son of God who was "sent" into the world as the Father's ultimate messenger and agent of salvation and judgment (John 3:17). He is the one through whom God's glory is perfectly manifested (John 1:14). Furthermore, the profound truth that "he that toucheth you toucheth the apple of his eye" is fully realized in Christ's identification with His church. As the head of the body, Christ views any harm done to His followers as harm done to Himself. This is powerfully illustrated in the conversion of Saul, whom Jesus confronted with the words, "Saul, Saul, why are you persecuting me?" (Acts 9:4). The church, as Christ's body (Ephesians 1:22-23), is the "apple of God's eye" in the New Covenant, cherished and fiercely protected by the resurrected Lord who promises to build His church, and the gates of hell will not prevail against it (Matthew 16:18). Thus, Zechariah's prophecy foreshadows the intimate union between Christ and His people, and the certainty of divine justice against all who oppose them, ultimately culminating in Christ's final victory and judgment.