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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9. Замыслы враждующих против Иерусалима народов безуспешны и служат к их собственной гибели. 10-14. Всеобщий покаянный плач о тяжком преступлении народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle (Gal. iv. 25, 26) distinguishes between "Jerusalem which now is, and is in bondage with her children"--the remaining carcase of the Jewish church that rejected Christ, and "Jerusalem that is from above, that is free, and is the mother of us all"--the Christian church, the spiritual Jerusalem, which God has chosen to put his name there; in the foregoing chapter we read the doom of the former, and left that carcase to be a prey to the eagles that should be gathered to it. Now, in this chapter, we have the blessings of the latter, many precious promises made to the gospel-Jerusalem by him who (ver. 1) declares his power to make them good. It is promised, I. That the attempts of the church's enemies against her shall be to their own ruin, and they shall find that it is at their peril if they do her any hurt, ver. 2-4, 6. II. That the endeavours of the church's friends and patrons for her good shall be pious, regular, and successful, ver. 5. III. That God will protect and strengthen the meanest and weakest that belong to his church, and work salvation for them, ver. 7, 8. IV. That as a preparative for all this mercy, and a pledge of it, he will pour upon them a spirit of prayer and repentance, the effect of which shall be universal and very particular, ver. 9-14. These promises were of use then to the pious Jews that lived in the troublous times under Antiochus, and other persecutors and oppressors; and they are still to be improved in every age for the directing of our prayers and the encouraging of our hopes with reference to the gospel-church.
Adam Clarke: Commentary on the Bible - 1831
The first part of this chapter, with several passages in chap. 14, relates to an invasion that shall be made on the inhabitants of Judea and Jerusalem in the latter ages of the world, some time after the restoration and settlement of the Jews in their own land. It also describes, in very magnificent terms, the signal interposition of God in their favor. From this the prophet proceeds in the latter part of the chapter, Zac 14:10-14, to describe the spiritual mercies of God to converting his people; and gives a very pathetic and affecting account of the deep sorrow of that people, when brought to a sense of their great sin in crucifying the Messiah, comparing it to the sorrow of a parent for his first-born and only son, or to the lamentations made for Josiah in the valley of Megiddon, Ch2 35:24, Ch2 35:25. A deep, retired sorrow, which will render the mourners for a season insensible to all the comforts and enjoyments of the most endearing society.
Albert Barnes: Notes on the Bible - 1834
12:0: Jerome: "from 'I will make Jerusalem' to 'Awake, O sword,' there is a threefold exposition. For some of the Jews say that these things have already been fulfilled in part from Zerobabel to Pompey who, first of the Romans, took Judea and the temple, as Josephus relates. Others think that it is to be fulfilled at the end of the world, when Jerusalem shall be restored, which the miserable Jewish race promiseth itself with its anointed, of whom we read above as the foolish shepherd. But others, that is, we who are called by the name of Christ, say that these things are daily fulfilled, and will be fulfilled in the Church to the end of the world."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zac 12:1, Jerusalem a cup of trembling to herself, Zac 12:3, and a burdensome stone to her adversaries; Zac 12:6, The victorious restoring of Judah; Zac 12:10, The repentance of Jerusalem.
Carl Friedrich Keil and Franz Delitzsch

Israel's Conflict and Victory, Conversion and Sanctification - Zechariah 12:1-13:6
This section forms the first half of the second prophecy of Zechariah concerning the future of Israel and of the nations of the world, viz., the prophecy contained in ch. 12-14, which, as a side-piece to ch. 9-11, treats of the judgment by which Israel, the nation of God, will be refined, sifted, and led on to perfection through conflict with the nations of the world. This first section announces how the conflict against Jerusalem and Judah will issue in destruction to the nations of the world (Zech 12:1-4). Jehovah will endow the princes of Judah and inhabitants of Jerusalem with marvellous strength to overcome all their foes (Zech 12:5-9), and will pour out His Spirit of grace upon them, so that they will bitterly repent the death of the Messiah (Zech 12:10-14), and purify themselves from all ungodliness (Zech 13:1-6).
John Gill
INTRODUCTION TO ZECHARIAH 12
This chapter contains a prophecy of the defence, protection, and salvation of the church of God; and of the effusion of the Spirit; and of the conversion of the Jews in the latter day. It begins with a title and preface, describing the power of God, from the creation of the heavens and earth, and soul of man, Zech 12:1 then follows the subject matter of the prophecy, in a way of judgment upon the enemies of the people of God, and in a way of salvation to them. The judgments on their enemies are signified by various metaphors; by Jerusalem's being a cup of trembling, a burdensome stone, and a hearth, and torch of fire to them, Zech 12:2. The effects of which are to them astonishment, madness, blindness, and utter destruction; and to the people of God confidence in him, salvation from him, and strength and protection by him, Zech 12:4 and, at the same time that God will destroy all the enemies of his people, he will pour out his Spirit upon his chosen ones among the Jews. The consequence of which will be, their faith in Christ, signified by looking to him whom they have pierced; and their repentance towards God, expressed by mourning; and this illustrated by mourning for an only and firstborn son, Zech 12:9 and which is further illustrated by the mourning for Josiah in the valley of Megiddon; and by an enumeration of the several families in Jerusalem, that should separately mourn on this account, Zech 12:11.
12:112:1: Առած բանի Տեառն ՚ի վերայ Իսրայէլի։ Ասէ Տէր որ ձգեաց զերկինս՝ եւ արկ հիմունս երկրի. եւ հաստատէ զոգի մարդոյ ՚ի նմա.
1 Տիրոջ խօսքի պատգամը Իսրայէլի մասին: Տէրը, որ տարածեց երկինքը եւ գցեց երկրի հիմքերը, որ մարդու մէջ հաստատեց նրա հոգին, այսպէս է ասում.
12 Իսրայէլի վրայով Տէրոջը պատգամը։Երկինքը տարածող ու երկրին հիմը դնող Ու մարդուն հոգին անոր մէջ ստեղծող Տէրը կ’ըսէ.
Առած բանի Տեառն ի վերայ Իսրայելի: Ասէ Տէր` որ ձգեաց զերկինս եւ արկ հիմունս երկրի, եւ հաստատէ զոգի մարդոյ ի նմա:

12:1: Առած բանի Տեառն ՚ի վերայ Իսրայէլի։ Ասէ Տէր որ ձգեաց զերկինս՝ եւ արկ հիմունս երկրի. եւ հաստատէ զոգի մարդոյ ՚ի նմա.
1 Տիրոջ խօսքի պատգամը Իսրայէլի մասին: Տէրը, որ տարածեց երկինքը եւ գցեց երկրի հիմքերը, որ մարդու մէջ հաստատեց նրա հոգին, այսպէս է ասում.
12 Իսրայէլի վրայով Տէրոջը պատգամը։Երկինքը տարածող ու երկրին հիմը դնող Ու մարդուն հոգին անոր մէջ ստեղծող Տէրը կ’ըսէ.
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12:112:1 Пророческое слово Господа об Израиле. Господь, распростерший небо, основавший землю и образовавший дух человека внутри него, говорит:
12:1 λῆμμα λημμα word; log κυρίου κυριος lord; master ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master ἐκτείνων εκτεινω extend οὐρανὸν ουρανος sky; heaven καὶ και and; even θεμελιῶν θεμελιοω found γῆν γη earth; land καὶ και and; even πλάσσων πλασσω contrive; form πνεῦμα πνευμα spirit; wind ἀνθρώπου ανθρωπος person; human ἐν εν in αὐτῷ αυτος he; him
12:1 מַשָּׂ֥א maśśˌā מַשָּׂא utterance דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH נֹטֶ֤ה nōṭˈeh נטה extend שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and יֹסֵ֣ד yōsˈēḏ יסד found אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and יֹצֵ֥ר yōṣˌēr יצר shape רֽוּחַ־ rˈûₐḥ- רוּחַ wind אָדָ֖ם ʔāḏˌām אָדָם human, mankind בְּ bᵊ בְּ in קִרְבֹּֽו׃ פ qirbˈô . f קֶרֶב interior
12:1. onus verbi Domini super Israhel dixit Dominus extendens caelum et fundans terram et fingens spiritum hominis in eoThe burden of the word of the Lord upon Israel. Thus saith the Lord, who stretcheth forth the heavens, and layeth the foundations of the earth, and formeth the spirit of man in him:
1. The burden of the word of the LORD concerning Israel. saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him:
12:1. The burden of the word of the Lord upon Israel. The Lord, stretching forth the heavens and founding the earth and forming the spirit of man within him, says:
12:1. The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.
The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him:

12:1 Пророческое слово Господа об Израиле. Господь, распростерший небо, основавший землю и образовавший дух человека внутри него, говорит:
12:1
λῆμμα λημμα word; log
κυρίου κυριος lord; master
ἐπὶ επι in; on
τὸν ο the
Ισραηλ ισραηλ.1 Israel
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐκτείνων εκτεινω extend
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
θεμελιῶν θεμελιοω found
γῆν γη earth; land
καὶ και and; even
πλάσσων πλασσω contrive; form
πνεῦμα πνευμα spirit; wind
ἀνθρώπου ανθρωπος person; human
ἐν εν in
αὐτῷ αυτος he; him
12:1
מַשָּׂ֥א maśśˌā מַשָּׂא utterance
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
נֹטֶ֤ה nōṭˈeh נטה extend
שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
יֹסֵ֣ד yōsˈēḏ יסד found
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
יֹצֵ֥ר yōṣˌēr יצר shape
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
בְּ bᵊ בְּ in
קִרְבֹּֽו׃ פ qirbˈô . f קֶרֶב interior
12:1. onus verbi Domini super Israhel dixit Dominus extendens caelum et fundans terram et fingens spiritum hominis in eo
The burden of the word of the Lord upon Israel. Thus saith the Lord, who stretcheth forth the heavens, and layeth the foundations of the earth, and formeth the spirit of man in him:
12:1. The burden of the word of the Lord upon Israel. The Lord, stretching forth the heavens and founding the earth and forming the spirit of man within him, says:
12:1. The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. В XII:1: стоит то же самое слово massa, которым начинается первое пророчество второй части кн. Захарии. Здесь точный перевод выражения: massa debhar jebova'al Isra'el не вполне соответствовал бы, по-видимому, дальнейшему изложению пророчества, если принимать слово massa в значении "бремя". "Бремя слова Господня на Израиля" - в пророчестве, изображающем, главным образом, торжество народа Божия над язычниками, было бы неуместным. Так как слово massa, употреблявшееся первоначально в предречениях, направленных исключительно против язычников, впоследствии стало применяться и к пророчествам об Израиле, то оно могло потерять свой специфический оттенок (значение грозного предречения бедствий). Следовательно, в данном случае, указанное выражение можно понимать в смысле пророчества об Израиле вообще. Нельзя, однако, упускать из виду и того, что во всех трех последних главах книги Захарии говорится и о бедственном положении сынов избранного народа (XII:2; XIII:7:-9; XIV:1-2). Ружемонт так объясняет соответствие заглавия пророчества с его содержанием: "ни имя Израиля, ни его синонимы не являются в том пророчестве, которое говорит только об Иуде и язычниках. Таким образом, это заглавие составляет истинную загадку. Тем не менее эта загадка не неразрешима: великие обетования, содержащиеся в гл. XII, XIII и XIV даны одному Иуде, и молчание, сохраняемое в отношении к Ефрему, который поклонялся золотому тельцу и возмущался против Давидова семейства, есть такое же тяжкое бремя, каким были бы великие угрозы. Это исключение Ефрема не должно между тем разрешить обетования, которые сделал ему Захария выше X:6-12: и которые относятся также к концу времени (с. 233). - В соответствие с IX:1, где указано на всеведение Божие, в XII:1: обращено внимание на творческую деятельность Бога, как основание уверенности в том, что все, изрекаемое от имени Божия, несомненно будет осуществлено.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. 2 Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. 3 And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. 4 In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness. 5 And the governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in the LORD of hosts their God. 6 In that day will I make the governors of Judah like a hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem. 7 The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah. 8 In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them.
Here is, I. The title of this charter of promises made to God's Israel; it is the burden of the word of the Lord, a divine prediction; it is of weight in the delivery of it; it is to be pressed upon people, and will be very pressing in the accomplishment of it; it is a burden, a heavy burden, to all the church's enemies, like that talent of lead, ch. v. 7, 8. But it is for Israel; it is for their comfort and benefit. As even the fiery law (Deut. xxxiii. 2), so the fiery prophecies and fiery providences that come from God's right hand, come for them; the word that speaks terror to their enemies speaks peace to them, as the pillar of cloud and fire, which turned a bright side towards the Israelites, to direct and encourage them, but a black side towards the Egyptians, to terrify and dispirit them. Happy are those that have even the burdens of God's word for them, as well as the blessings of it.
II. The title of him that grants this charter, which is prefixed to it to show that he has both authority to make these promises and ability to make them good, for he is the Creator of the world and our Creator, and therefore has an incontestable irresistible dominion. 1. He stretches out the heavens; not only he did so at the first, when he said, Let there be a firmament, and he made the firmament, but he does so still; he keeps them stretched out like a curtain, keeps them from running in, and will do so till the end come, when the heavens shall be rolled together as a scroll. No bounds can be set to his power who stretches out the heavens, nor can any thing be too hard for him. 2. He lays the foundation of the earth, and keeps it firm and fixed on its own basis, or rather on its own axis, though it is founded on the seas (Ps. xxiv. 1, 2), nay, though it is hung upon nothing, Job xxvi. 7. The founder of this earth is no doubt the ruler of it, and judges in it, and those deceive themselves who say, The Lord has forsaken the earth, for, if he had, it would have sunk, since it is he that not only did lay its foundations at first, but does still lay them, still uphold them. 3. He forms the spirit of man within him. He made us these souls, Jer. xxxviii. 16. He not only breathed into the first man, but still breathes into every man the breath of life; the body is derived from the fathers of our flesh, but the soul is infused by the Father of spirits, Heb. xii. 9. He fashions men's hearts; they are in his hand, and he turns them as the rivers of water, and casts them into what mould he pleases, so as to serve his own purposes with them; and he can therefore save his church by inspiriting his friends and dispiriting his enemies, and will eternally save all his chosen by forming their spirits anew.
III. The promises themselves that are here made them, by which the church shall be secured, and in which all its friends may enjoy a holy security.
1. It is promised that, whatever attacks the enemies of the church may make upon her purity or peace, they will certainly issue in their own confusion. The enemies of God and of his kingdom bear a great deal of malice and ill-will to Jerusalem, and form designs for its destruction; but it will prove, at last, that they are but preparing ruin for themselves; Jerusalem is in safety, and those are in all the danger who fight against it. This is here illustrated by three comparisons:--
(1.) Jerusalem shall be a cup of trembling to all that lay siege to it, v. 2. They promise themselves that it shall be to them a cup of wine, which they shall easily and with pleasure drink off, and they thirst for its spoils, nay, they thirst for its blood, as for such a cup; but it shall prove a cup of slumber, nay, a cup of poison, to them, which, when they take it into their hands, and think it is all their own, they shall not be able to drink off: the fumes of it shall give them enough. When the kings were assembled against her, and saw how God was known in her palaces for a refuge, they trembled and hasted away; fear took hold upon them, as we find, Ps. xlviii. 3-6. Thus Alexander the Great was struck with amazement when he met Jaddus the high priest, and was deterred thereby from offering any violence to Jerusalem. When Sennacherib laid siege against Judah and Jerusalem he found them such a cup of stupifying wine as laid all his mighty men asleep, Ps. lxxvi. 5, 6. Some read it, I will make Jerusalem a post of contrition or breaking. Those that make any attempts upon Jerusalem do but run their heads against a post, which they cannot move, but are sure to hurt themselves. The blast of the terrible ones is as a storm against the wall (Isa. xxv. 4), broken by it, but not shaking it. God's church is a cup of consolation to all her friends (Isa. lxvi. 11), but a cup of trembling to all that would either debauch her by errors and corruptions or destroy her by wars and persecutions. See Isa. li. 22, 23.
(2.) Jerusalem shall be a burdensome stone to all that attempt to remove it or carry it away, v. 3. All the people of the earth are here supposed to be gathered together against it, some one time and some another; there has been a succession of enemies, from age to age, making war upon the church. But though they were all at once in a confederacy against it, and had formed a resolution to cut off the name of Israel, that it should be no more in remembrance (Ps. lxxxiii. 4), they will find it a task too hard for them. Those that are for keeping up and advancing the kingdom of sin in the world look upon Jerusalem, even the church of God, as the great obstacle to their designs, and they must have it out of the way; but they will find it heavier than they think it is; so that, [1.] They cannot remove it. God will have a church in the world, in spite of them; it is built upon a rock, and is as Mount Zion, that abides for ever, Ps. cxxv. 1. This stone, cut out of the mountain without hands, will not only keep its ground, but fill the earth, Dan. ii. 35. Nay, [2.] It will break in pieces all that burden themselves with it, as that stone smote the image, Dan. ii. 45. All that think themselves a match for it shall be cut in pieces by it. Some think it is an allusion to a sport which Jerome, upon this place, says was in use among the Jews, as among us: young men tried their strength, and strove for mastery, by heaving up great stones, which, if they proved too heavy for them, fell upon them, and bruised them. Those that make a jest of religion, and banter sacred things, will find them a burdensome stone, that it is ill-jesting with edged-tools, and though they make light of it (saying, Am not I in sport?) they bring upon themselves an insupportable sinking load of guilt. Our Saviour seems to allude to these words when he speaks of himself as a burdensome stone to those that will not have him for their foundation-stone, which shall fall upon them and grind them to powder, Matt. xxi. 44.
(3.) The governors of Judah shall be among their enemies like a hearth of fire among the wood, and a torch of fire in a sheaf, v. 6. Not that their own passions shall make them incendiaries and firebrands to all about them; no; Zion's King is meek and lowly, and all subordinate governors must be like him; but God's justice will make them avengers of his cause, and theirs, upon their enemies. Those that contend with them will find it is like an opposition given by briers and thorns to a consuming fire, Isa. xxvii. 4. It will go through them, and burn them together. It is God's wrath, and not theirs, that is the fire which devours the adversaries. God's fire is said to be in Zion, and his furnace in Jerusalem. Isa. xxxi. 9. The enemies thought to be as water to this fire, to extinguish it and put it quite out; but God will make them as wood, nay, as a sheaf of corn (which is more combustible), to this fire, not only to be consumed by it, but to be made thereby to burn the more strongly. When God would make Abimelech and the men of Shechem one another's destroyers fire is said to come out from the one to devour the other, Judg. ix. 20. So here, Fire shall come out from the governors of Judah to devour all the people round about, as from the mouth of God's witnesses to consume those who offer to hurt them, Rev. xi. 5. The persecutors of the primitive church found this fulfilled in it, witness Lactantius's history of God's judgments upon the primitive persecutors, and the confession of Julian the apostate at last. Thou hast overcome me, O thou Galilean! The church's motto may be, Nemo me impune lacesset--He that assails me does it at his peril. If you are weary of your life, persecute the Christians, was once a proverb.
2. It is promised that God will infatuate the counsels and enfeeble the courage of the church's enemies (v. 4): "In that day, when the people of the earth are gathered together against Jerusalem, I will smite every horse with astonishment, and his rider with madness;" and again, "I will smite every horse of the people with blindness, so that they shall be no way serviceable to them; blinding the horses will be as bad as houghing them." The horses and their horsemen shall both forget the military exercise to which they were trained, and, instead of keeping ranks and observing the rules of their discipline, they shall both grow mad, and ruin themselves. The church's infantry shall be too hard for the enemy's cavalry; and those who were upbraided with trusting in horses shall be baffled by those who were forbidden to multiply horses.
3. It is promised that Jerusalem shall be re-peopled and replenished (v. 6): Jerusalem shall be inhabited again in her own place, even in Jerusalem. The natives of Jerusalem shall not incorporate in a colony in some other country, and build a city there, and call that Jerusalem, and see the promises fulfilled in that, as those in New England called their towns by the names of towns in Old England. No; they shall have a new Jerusalem upon the same foundation, the same spot of ground, with the old one. They had so after their return out of captivity, but this was to have its full accomplishment in the gospel-church, which is a Jerusalem inhabited in its own place; for, the gospel being to be preached to all the world, it may call every place its own.
4. It is promised that the inhabitants of Jerusalem shall be enabled to defend themselves, and yet shall be taken under the divine protection, v. 8. See here in what method God preserves his church, and those that are his, from the gates of hell to and through the gates of heaven. (1.) He does himself secure them: In that day shall the Lord defend the inhabitants of Jerusalem, not only Jerusalem itself from being taken and destroyed, but every inhabitant of it from being any way damaged. God will not only be a wall of fire about the city, to fortify that, but he will encompass particular persons with his favour as with a shield, so that no dart of the besiegers shall touch them. (2.) He does it by giving them strength and courage to help themselves. What God works in his people by his grace contributes more to their preservation and defence than what he works for them by his providence. The God of Israel gives strength and power to his people, that they may do their part, and then he will not be wanting to do his. It is the glory of God to strengthen the weak, that most need his help, that see and own their need of it, and will be the most thankful for it. [1.] In that day the feeblest of the inhabitants of Jerusalem shall be as David, shall be men of war, as bold and brave, as skilful and strong, as David himself, shall attempt and accomplish great things, as David did, and become as serviceable to Jerusalem in guarding it as David himself was in founding it, and as formidable as he was to the enemies of it. See what divine grace does; it makes children not only men, but champions, makes weak saints to be not only good soldiers, but great soldiers, like David. And see how God often does his own work as easily and effectually, and more to his own glory, by weak and obscure instruments than by the most illustrious. [2.] The house of David shall be as God, that is, as the angel of the Lord, before them. Zerubbabel was now the top-branch of the house of David; he shall be endued with wisdom and grace for the service to which he is called, and shall go before the people as an angel, as that angel (so some think) which went before the people of Israel through the wilderness, which was God himself, Exod. xxiii. 20. God will increase the gifts and abilities both of the people and princes, in proportion to the respective services for which they are designed. It was said of David that he was as an angel of God, to discern good and bad, 2 Sam. xiv. 17. Such shall the house of David now be. The inhabitants of Jerusalem shall be as strong and fit for action as nature made David, and their magistrates as wise and fit for counsel as grace made him. But this was to have its full accomplishment in Christ; now the house of David looked little and mean, and its glory was eclipsed, but in Christ the house of David shone more brightly than ever, and its countenance was as that of an angel; in him it became more blessed, and more a blessing, than ever it had been.
5. It is promised that there shall be a very good understanding between the city and the country, and that the balance shall be kept even between them; there shall be no mutual envies or jealousies between them; they shall not keep up any separate interests, but shall heartily unite in their counsels, and act in concert for the common good; and this happy agreement between the city and the country, the head and the body, is very necessary to the health, welfare, and safety of any nation. (1.) The governors of Judah, the magistrates and gentry of the country, shall think honourably of the citizens, the inhabitants of Jerusalem, the merchants and tradesmen; they shall not run them down, and contrive how to keep them under, but they shall say in their hearts, not in compliment but in sincerity, The inhabitants of Jerusalem shall be my strength, the strength of my country, of my family, in the Lord of hosts their God, v. 5. They will therefore, upon all occasions, pay respect and deference to Jerusalem, as the mother-city, the ruling-city, and the city that is to be first served, because they look upon it to be the bulwark of the nation and its strongest fortification in times of public danger and distress, which therefore they would all come in to the assistance of and come under the protection of, and this not so much because it was a rich city, and money is the sinews of war, nor because it was a populous city and could bring the greatest numbers into the field, nor because its inhabitants were generally the most ingenious active men, the best soldiers and the best commanders (of Zion it shall be said, This and that brave man were born there), but because it was a holy city, where God's house and household, the temple and the priests, were, where his worship was kept up and his feasts were observed, and because it should now be more than ever a praying city, for upon the inhabitants of Jerusalem God will pour a spirit of supplication (v. 10); therefore the governors of Judah shall say, These are my strength; they are so upon the account of their relation to, their interest in, and their communion with, the Lord of hosts, their God. Because the Lord of hosts is in a particular manner their God (for in Salem is his tabernacle and his dwelling-place in Zion), therefore they shall be my strength. Note, It is well with a kingdom when its great men know how to value its good men, when its governors look upon religion and religious people to be their strength, and consider it their interest to support them, and learn to call godly praying people, and skilful faithful ministers, the chariots and horsemen of Israel, as Joash called Elisha, and not the troublers of the land, as Ahab called Elijah. (2.) The court and the city shall not despise, nor look with contempt upon, the inhabitants of the country; no, not the meanest of them, much less upon the governors of Judah; for God will put signal honour upon Judah, and so save them from the contempt of their brethren. As Jerusalem was dignified by special ordinances, so Judah shall be dignified with special providences. God says (v. 4), I will open my eyes upon the house of Judah, upon the poor country people. Proud men scornfully overlook them, but the great God will graciously look upon them and look after them. Nay, (v. 7), the Lord shall save the tents of Judah first. Those that dwell in tents lie most exposed; but God will remarkably protect and deliver them before those that dwell in Jerusalem. He will appear glorious in what he does for the inhabitants of his villages in Israel, Judg. v. 11. Thus, in the mystical body, God gives more abundant honour to that part which lacked, that there may be no schism in the body (see 1 Cor. xii. 22-25), which is the reason here given why the glory of the house of David, which has great power, and the glory of the inhabitants of Jerusalem, who have great wealth, and both which live in great pomp and pleasure, may not magnify themselves against Judah and the tents of Judah, the dwellers in which work hard, and fare hard, and perhaps are not so well bred. Note, Courtiers and citizens ought not to despise country people, nor look with disdain upon those whom God opens his eyes upon and who are first saved, while it is so hard for the rich and great to enter the kingdom of God. If God by his grace has magnified the dwellers in the tents of Judah, having chosen the weak and foolish things of the world and chosen to employ them, we affront him if we vilify them, or magnify ourselves against them, Jam. ii. 5, 6. This promise has a further reference to the gospel-church, in which no difference shall be made between high and low, rich and poor, bond and free, circumcision and uncircumcision, but all shall be alike welcome to Christ, and partake of his benefits, Col. iii. 11. Jerusalem shall not then be thought, as it had been, more holy than other parts of the land of Israel.
Adam Clarke: Commentary on the Bible - 1831
12:1: The burden of the word of the Lord - This is a new prophecy. It is directed both to Israel and Judah, though Israel alone is mentioned in this verse.
Which stretcheth forth the heavens - See on Isa 42:5 (note).
Formeth the spirit of man within him - Then it is not the same substance with his body. It is a Spirit within Him.
Albert Barnes: Notes on the Bible - 1834
12:1: The burden of the word of the Lord for - Rather, "upon (see at Nah 1:1, p. 129) Israel." If this prophecy is a continuation of the last, notwithstanding its fresh title, then "Israel" must be the Christian Church, formed of the true Israel which believed, and the Gentiles who were grafted into them. So Cyril; "Having spoken sufficiently of the Good Shepherd Christ, and of the foolish, most cruel shepherd who butchered the sheep, that is, antichrist, he seasonably makes mention of the persecutions which would from time to time arise against Israel; not the Israel according to the flesh, but the spiritual, that Jerusalem which is indeed holy, "the Church of the Living God" Ti1 3:15. For as we say, that "he" is spiritually a Jew, who hath the "circumcision in the heart," Rom 2:29, that through the Spirit, "and not" in the flesh "through the letter;" so also may "Israel" be conceived, not that of the blood of Israel, but rather that, which has a mind beholding God. But such are all who are called to sanctification through the faith in Christ, and who in Him and by Him, know of God the Father. For this is the one true elected way of beholding God."
Since the Good Shepherd was rejected by all, except the "poor of the flock," the "little flock" which believed in Him, and thereupon the "band" of "brotherhood" was dissolved between Israel and Judah, "Israel" in those times could not be Israel after the flesh, which then too was the deadly antagonist of the true israel, and thus early also chose antichrist, such as was Bar-Cochba, with whom so many hundreds of thousands perished. There was no war then against Jerusalem, since it had ceased to be (see the notes on Mic 3:12).
But Zechariah does not say that this prophecy, to which he has annexed a separate title, follows, in time, upon the last; rather, since he has so separated it by its title, he has marked it as a distinct prophecy from the preceding. It may be, that he began again from the time of the Maccabees and took God's deliverances of the people Israel then, as the foreground of the deliverances to the end ).
Yet in the times of Antiochus, it was one people only which was against the Jews, and Zechariah himself speaks only of the Greeks; Zac 9:13; here he repeatedly emphasizes that they were "all nations" (Zac 12:2-3, Zac 12:6, Zac 12:9). It may then rather be, that the future, the successive efforts of the world to crush the people of God, and its victory amid suffering, and its conversions of the world through the penitent looking to Jesus, are exhibited in one great perspective, according to the manner of prophecy, which mostly exhibits the prominent events, not their order or sequence. : "The penitential act of contrite sinners, especially of Jews, looking at Him "whom they pierced," dates from the Day of Pentecost, and continues to the latter days, when it will be greatly intensified and will produce blessed results, and is here concentrated into one focus. The rising up of God's enemies against Christ's Church, which commenced at the same time, and has been continued in successive persecutions from Jews, Gentiles, and other unbelievers in every age, and which will reach its climax in the great antichristian outbreak of the last times, and be confounded by the Coming of Christ to judgment, is here summed up in one panoramic picture, exhibited at once to the eye."
Which stretcheth forth the heavens - God's creative power is an ever-present working, as our Lord says, "My Father worketh hitherto and I work" Joh 5:17. His preservation of the things which He has created is a continual re-creation. All "forces" are supported by Him, who alone hath life in Himself. He doth not the less "uphold all things by the word of His power," because, until the successive generations, with or without their will, with or against His Will for them, shall have completed His Sovereign Will, He upholds them uniformly in being by His Unchanging Will. Man is ever forgetting this, and because, "since the fathers fell asleep, all things continue as from the beginning of the creation" Pe2 3:4, they relegate the Creator and His creating as far as they can to some time, as far back as they can imagine, enough to fill their imaginations, and forget Him who made them, in whose bands is their eternity, who will be their Judge. So the prophets remind them and us of His continual working, which people forget in the sight of His works; "Thus saith the Lord; He that createth the heavens, and stetcheth them out; He that spreadeth forth the earth and its produce, who giveth breath to the people upon it, and spirit to them that walk therein" Isa 42:5; and, "I am the Lord who maketh all things, who stretcheth out the heavens alone, who spreadeth abroad the earth by Myself" Isa 44:24; speaking at once of that, past in its beginning yet present to us in its continuance, but to Him ever-present present; and of things actually present to us, "that frustrateth the tokens of the liars" Isa 44:25; and of things to those of that day still future, "that confirmeth the word of His servant, and performeth the counsel of His messengers" Isa 44:26 : the beginning of which was not to be till the taking of Babylon. And the Psalmist unites past and present in one, "Donning light as a garment, stretching out the heavens as a curtain; who layeth the beams of His chambers on the waters, who maketh the clouds His chariot; who walketh on the wings of the wind; who maketh His angels spirits, His ministers a flame of fire; He founded the earth upon its base." Psa 104:2-5. And Amos, "He that formeth the mountains and createth the winds, and declareth unto man his thoughts" (Amo 4:13, add Amo 5:8); adding whatever lieth nearest to each of us.
And formeth the spirit of man, within him - Both by the unceasing creation of souls, at every moment in some spot in our globe, or by the re-creation, for which David prays, "Create in me a clean heart, O God, and renew a right spirit within me" Psa 51:10. He who formed the hearts of people can overrule them as He wills. Cyril: "But the spirit of man is formed by God in him, not by being called to the beginnings of being, although it was made by Him, but, as it were, transformed from weakness to strength, from unmanliness to endurance, altogether being transelemented from things shameful to better things."
Cyril: "It is the custom of the holy prophets, when about to declare beforehand things of no slight moment, to endeavor to show beforehand the Almightiness of God, that their word may obtain credence, though they should declare what was beyond all hope, and (to speak of our conceptions) above all reason and credibility."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: Cir, am 3504, bc 500
burden: Zac 9:1; Lam 2:14; Mal 1:1
for: Isa 51:22, Isa 51:23; Jer 30:10, Jer 30:16, Jer 50:34; Eze 36:5-7; Joe 3:19, Joe 3:21; Oba 1:16, Oba 1:17
which: Job 26:7; Psa 102:25, Psa 102:26, Psa 104:2, Psa 136:5, Psa 136:6; Isa 40:12, Isa 40:22, Isa 42:5; Isa 44:24, Isa 45:12, Isa 45:18, Isa 48:13, Isa 51:13; Jer 10:12, Jer 51:15; Heb 1:10-12
formeth: Gen 2:7; Num 16:22; Ecc 12:7; Isa 57:16; Jer 38:16; Eze 18:4; Heb 12:9
Carl Friedrich Keil and Franz Delitzsch
12:1
"Burden of the word of Jehovah over Israel. Saying of Jehovah, who stretches out the heaven, and lays the foundation of the earth, and forms the spirit of man within him." This heading, which belongs to the whole prophecy in ch. 12-14, corresponds in form and contents to that in Zech 9:1. The burden of Jehovah over Israel stands by the side of the burden of Jehovah over the land of Hadrach, the seat of the heathen power of the world (Zech 9:1). And as the reason assigned for the latter was that the eye of Jehovah looks at mankind and all the tribes of Israel, so the former is explained here by an allusion to the creative omnipotence of Jehovah. Only there is nothing in our heading to answer to the words "and Damascus is his rest," which are added to the explanation of the symbolical name Hadrach in Zech 9:1, because Israel, as the name of the covenant nation, needed no explanation. The other formal differences are very inconsiderable. על answers substantially to the ב (in בּארץ, Zech 9:1), and signifies, notwithstanding the fact that massa' announces a threatening word, not "again" but "over," as we may see by comparing it with משּׂא אל ישׂ in Mal 1:1. The reason for the massa' announced is given here in the form of an apposition, נאם יהוה standing first like a heading, as in Ps 11:1; 2Kings 23:1; Num 24:3, Num 24:15. The predicates of God are formed after Is 42:5 (see also Amos 4:13), and describe God as the creator of the universe, and the former of the spirits of all men, to remove all doubt as to the realization of the wonderful things predicted in what follows. יצר רוּח וגו, the forming of the spirit within man, does not refer to the creation of the spirits of souls of men once for all, but denotes the continuous creative formation and guidance of the human spirit by the Spirit of God. Consequently we cannot restrict the stretching out of the heaven and the laying of the foundation of the earth to the creation of the universe as an act accomplished once for all tat the beginning of all things (Gen 2:1), but must take these words also as referring to the upholding of the world as a work of the continuously creative providence of God. According to the biblical view (cf. Ps 104:2-4), "God stretches out the heavens every day afresh, and every day He lays the foundation of the earth, which, if His power did not uphold it, would move from its orbit, and fall into ruin" (Hengst.).
Geneva 1599
12:1 The burden of the word of the LORD for (a) Israel, saith the LORD, who stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.
(a) That is, the ten tribes, which neglected God's benefit in delivering their brethren, and had rather remain in captivity, than to return home when God called them.
John Gill
12:1 The burden of the word of the Lord for Israel,.... And against their enemies; for the good of the church of God, for its joy, comfort, and salvation; or, "concerning Israel" (x); what shall befall them in the latter day, as the destruction of antichrist, prophesied of in the preceding chapter Zech 11:1; and what is hereafter said may be believed that it shall be accomplished. The Lord is described in the greatness of his power, speaking as follows:
saith the Lord, which stretcheth forth the heavens: as a curtain, Ps 104:2 the expanse or firmament of heaven, which is stretched out as a canopy over all the earth around:
and layeth the foundation of the earth; firm and sure, though upon the seas and floods, yea, upon nothing, Ps 24:2,
and formeth the spirit of man within him; the soul of man, with all its powers and faculties, gifts and endowments; which is of his immediate creation, and which he continues daily to form, and infuse into the bodies of men, and holds in life there; hence he is called the Father of spirits, Heb 12:9.
(x) "de", Piscator, Drusius; "super Israele", Cocceius, Burkius.
Robert Jamieson, A. R. Fausset and David Brown
12:1 JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER; HER REPENTANCE AND RESTORATION. (Zech 12:1-14)
burden--"weighty prophecy"; fraught with destruction to Israel's foes; the expression may also refer to the distresses of Israel implied as about to precede the deliverance.
for Israel--concerning Israel [MAURER].
stretcheth forth--present; now, not merely "hath stretched forth," as if God only created and then left the universe to itself (Jn 5:17). To remove all doubts of unbelief as to the possibility of Israel's deliverance, God prefaces the prediction by reminding us of His creative and sustaining power. Compare a similar preface in Is 42:5; Is 43:1; Is 65:17-18.
formeth . . . spirit of man-- (Num 16:22; Heb 12:9).
12:212:2: Ահաւասիկ ես դնեմ զԵրուսաղէմ իբրեւ զսեամս շարժունս ամենայն ժողովրդոց որ շուրջ զնովաւ իցեն, եւ ՚ի Հրէաստանի եղիցի պաշարումն Երուսաղեմի։
2 «Ահա ես Երուսաղէմը պիտի դարձնեմ երերուն մի շեմք այն բոլոր ժողովուրդների համար, որոնք գտնւում են նրա շուրջը. Հրէաստանում էլ այդպէս է լինելու Երուսաղէմի պաշարման ժամանակ:
2 «Ահա ես Երուսաղէմը բոլոր շրջակայ ազգերուն Թմրութեան բաժակ պիտի ընեմ. Նաեւ Յուդայի վրայ ալ պիտի ըլլայ՝ Երուսաղէմի պաշարման ատենը։
Ահաւասիկ ես դնեմ զԵրուսաղէմ [137]իբրեւ զսեամս շարժունս`` ամենայն ժողովրդոց որ շուրջ զնովաւ իցեն, եւ ի Հրէաստանի [138]եղիցի պաշարումն`` Երուսաղեմի:

12:2: Ահաւասիկ ես դնեմ զԵրուսաղէմ իբրեւ զսեամս շարժունս ամենայն ժողովրդոց որ շուրջ զնովաւ իցեն, եւ ՚ի Հրէաստանի եղիցի պաշարումն Երուսաղեմի։
2 «Ահա ես Երուսաղէմը պիտի դարձնեմ երերուն մի շեմք այն բոլոր ժողովուրդների համար, որոնք գտնւում են նրա շուրջը. Հրէաստանում էլ այդպէս է լինելու Երուսաղէմի պաշարման ժամանակ:
2 «Ահա ես Երուսաղէմը բոլոր շրջակայ ազգերուն Թմրութեան բաժակ պիտի ընեմ. Նաեւ Յուդայի վրայ ալ պիտի ըլլայ՝ Երուսաղէմի պաշարման ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
12:212:2 вот, Я сделаю Иерусалим чашею исступления для всех окрестных народов, и также для Иуды во время осады Иерусалима.
12:2 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I τίθημι τιθημι put; make τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem ὡς ως.1 as; how πρόθυρα προθυρον sway; rock πᾶσι πας all; every τοῖς ο the λαοῖς λαος populace; population κύκλῳ κυκλω circling; in a circle καὶ και and; even ἐν εν in τῇ ο the Ιουδαίᾳ ιουδαια Ioudaia; Iuthea ἔσται ειμι be περιοχὴ περιοχη content; enclosing ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem
12:2 הִנֵּ֣ה hinnˈē הִנֵּה behold אָ֠נֹכִי ʔānōḵˌî אָנֹכִי i שָׂ֣ם śˈām שׂים put אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֧ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem סַף־ saf- סַף basin רַ֛עַל rˈaʕal רַעַל reeling לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the עַמִּ֖ים ʕammˌîm עַם people סָבִ֑יב sāvˈîv סָבִיב surrounding וְ wᵊ וְ and גַ֧ם ḡˈam גַּם even עַל־ ʕal- עַל upon יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah יִֽהְיֶ֥ה yˈihyˌeh היה be בַ va בְּ in † הַ the מָּצֹ֖ור mmāṣˌôr מָצֹור siege עַל־ ʕal- עַל upon יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
12:2. ecce ego ponam Hierusalem superliminare crapulae omnibus populis in circuitu sed et Iuda erit in obsidione contra HierusalemBehold I will make Jerusalem a lintel of surfeiting to all the people round about: and Juda also shall be in the siege against Jerusalem.
2. behold, I will make Jerusalem a cup of reeling unto all the peoples round about, and upon Judah also shall it be in the siege against Jerusalem.
12:2. Behold, I will set Jerusalem as a lintel of the effects of drunkenness to all the surrounding peoples, yet even Judah will be in the blockade against Jerusalem.
12:2. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah [and] against Jerusalem.
Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah [and] against Jerusalem:

12:2 вот, Я сделаю Иерусалим чашею исступления для всех окрестных народов, и также для Иуды во время осады Иерусалима.
12:2
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
τίθημι τιθημι put; make
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
ὡς ως.1 as; how
πρόθυρα προθυρον sway; rock
πᾶσι πας all; every
τοῖς ο the
λαοῖς λαος populace; population
κύκλῳ κυκλω circling; in a circle
καὶ και and; even
ἐν εν in
τῇ ο the
Ιουδαίᾳ ιουδαια Ioudaia; Iuthea
ἔσται ειμι be
περιοχὴ περιοχη content; enclosing
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
12:2
הִנֵּ֣ה hinnˈē הִנֵּה behold
אָ֠נֹכִי ʔānōḵˌî אָנֹכִי i
שָׂ֣ם śˈām שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֧ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
סַף־ saf- סַף basin
רַ֛עַל rˈaʕal רַעַל reeling
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
עַמִּ֖ים ʕammˌîm עַם people
סָבִ֑יב sāvˈîv סָבִיב surrounding
וְ wᵊ וְ and
גַ֧ם ḡˈam גַּם even
עַל־ ʕal- עַל upon
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
יִֽהְיֶ֥ה yˈihyˌeh היה be
בַ va בְּ in
הַ the
מָּצֹ֖ור mmāṣˌôr מָצֹור siege
עַל־ ʕal- עַל upon
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
12:2. ecce ego ponam Hierusalem superliminare crapulae omnibus populis in circuitu sed et Iuda erit in obsidione contra Hierusalem
Behold I will make Jerusalem a lintel of surfeiting to all the people round about: and Juda also shall be in the siege against Jerusalem.
12:2. Behold, I will set Jerusalem as a lintel of the effects of drunkenness to all the surrounding peoples, yet even Judah will be in the blockade against Jerusalem.
12:2. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah [and] against Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Предметом и этой главы служит борьба язычников с избранным народом Божиим. Пророк изображает безуспешность замыслов языческих народов против Иуды и Иерусалима и гибельность их для них же самих. Иерусалим, окруженный враждебными ему народами, сделается для них чашею исступления; в борьбе против него они как бы опьянеют и ослабеют настолько, что не будут способны стоять на собственных ногах. Вся Иудея, во главе с Иерусалимом, будет способствовать этому ослаблению язычников, когда они откроют враждебные действия против Иерусалима, который в ст. 3: сравнивается с тяжелым камнем: поднимающие его только надорвут свои силы и причинят себе поранения. Так будет со всеми народами, собирающимися на борьбу против Иерусалима.
Adam Clarke: Commentary on the Bible - 1831
12:2: Jerusalem a cup of trembling - The Babylonians, who captivated and ruined the Jews, shall in their turn be ruined.
I incline to think that what is spoken in this chapter about the Jews and Jerusalem, belongs to the "glory of the latter times."
Shall be in the siege - This may refer to some war against the Church of Christ, such as that mentioned Rev 20:9.
Albert Barnes: Notes on the Bible - 1834
12:2: I will make Jerusalem a cup of trembling - For encouragement, He promises the victory, and at first mentions the attack incidentally. Jerusalem is as a cup or basin, which its enemies take into their hands; a stone, which they put forth their strength to lift; but they themselves reel with the draught of God's judgments which they would give to others, they are torn by the stone which they would lift to fling. The image of the "cup" is mostly of God's displeasure, which is given to His own people, and then, His judgment of chastisement being exceeded, given in turn to those who had been the instruments of giving it . Thus, Isaiah speaks of "the cup of trembling." Thou, "Jerusalem, hast drunk the dregs of the cup of trembling, hast wrung them out. Therefore hear thou this, thou afflicted and drunken but not with wine. Thus saith thy Lord, the Lord, and thy God that pleadeth the cause of His people, Behold, I have taken out of thine hand the cup of trembling, the dregs of the cup of My fury; thou shalt no more drink it again: but I will put it into the hand of them that afflict thee" Isa 51:17, Isa 51:21-23. Jeremiah speaks of "the cup of God's anger," as given by God first to Jerusalem, then to all whom Nebuchadnezzar should subdue, then to Babylon itself Jer 25:15-26; and as "passing through" to Edom also Lam 4:21; Jer 49:12; Ezekiel, of "Aholibah" Eze 23:31-33 (Jerusalem) "drinking the cup of Samaria." In Jeremiah alone, Babylon is herself the cup. "Babylon" is "a golden cup in the Lord's hand, that made all the nations drunken; the nations have drunken of the wine; therefore the nations are mad" Jer 51:7. Now Jerusalem is to be, not an ordinary cup, but a large "basin" or vessel, from which all nations may drink what will make them reel.
"And also upon Judah will it be in the siege against Jerusalem, that is, the burden of the word of the Lord which was on Israel" should be "upon Judah," that is, upon all, great and small.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: a cup: Psa 75:8; Isa 51:17, Isa 51:22, Isa 51:23; Jer 25:15, Jer 25:17, Jer 49:12, Jer 51:7; Hab 2:16; Rev 14:10, Rev 16:19, Rev 18:6
trembling: or, slumber, Jer 51:57, or, poison, Jer 8:14
when they: etc. or, and also against Judah shall he be, which shall be in siege against Jerusalem, Zac 14:14
Carl Friedrich Keil and Franz Delitzsch
12:2
"Behold, I make Jerusalem a reeling-basin for all the nations round about, and upon Judah also will it be at the siege against Jerusalem. Zech 12:3. And it will come to pass on that day, I will make Jerusalem a burden-stone to all nations: all who lift it up will tear rents for themselves; and all the nations of the earth will gather together against it. Zech 12:4. In that day, is the saying of Jehovah, will I smite every horse with shyness, and its rider with madness, and over the house of Judah will I open my eyes, and every horse of the nations will I smite with blindness." These verses allude to an attack on the part of the nations upon Jerusalem and Judah, which will result in injury and destruction to those who attack it. The Lord will make Jerusalem a reeling-basin to all nations round about. Saph does not mean threshold here, but basin, or a large bowl, as in Ex 12:22. רעל is equivalent to תּרעלה in Is 51:17 and Ps 60:5, viz., reeling. Instead of the goblet, the prophet speaks of a basin, because many persons can put their mouths to this at the same time, and drink out of it (Schmieder). The "cup of reeling," i.e., a goblet filled with intoxicating drink, is a figure very frequently employed to denote the divine judgment, which intoxicates the nations, so that they are unable to stand any longer, and therefore fall to the ground and perish (see at Is 51:17).
Ps 60:2 has been explained in very different ways. It is an old and widespread view, that the words "also upon Judah will it be," etc., express the participation of Judah in the siege of Jerusalem. The Chaldee and Jerome both adopt this explanation, that in the siege of Jerusalem Judah will be constrained by the nations to besiege the capital of its own land. The grammatical reason assigned for this view is, that we must either take היה with על in the sense of obligation (it will also be the duty of Judah: Mich., Ros., Ewald), or supply סף־רעל as the subject to יהיה: the reeling-basin will also come upon Judah. But there is great harshness in both explanations. With the former, להלּחם, or some other infinitive, would hardly have been omitted; and with the latter, the preposition ל would stand before יהוּדה, instead of על. Moreover, in what follows there is no indication whatever of Judah's having made common cause with the enemy against Jerusalem; on the contrary, Judah and Jerusalem stand together in opposition to the nations, and the princes of Judah have strength in the inhabitants of Jerusalem (Ps 60:5), and destroy the enemy to save Jerusalem (Ps 60:6). Moreover, it is only by a false interpretation that any one can find a conflict between Judah and Jerusalem indicated in Zech 14:14. And throughout it is incorrect to designate the attitude of Judah towards Jerusalem in these verses as "opposition," - a notion upon which Ebrard (Offenb. Joh.) and Kliefoth have founded the marvellous view, that by Jerusalem with its inhabitants and the house of David we are to understand the unbelieving portion of Israel; and by Judah with its princes, Christendom, or the true people of God, formed of believing Israelites, and increased by believing Gentiles. Judah is not opposed to Jerusalem, but simply distinguished from it, just as the Jewish kingdom or people is frequently designated by the prophets as Jerusalem and Judah. The גם, which does not separate, but adds, is of itself inapplicable to the idea of opposition. Consequently we should expect the words וגם על יה to express the thought, that Judah will be visited with the same fate as Jerusalem, as Luther, Calvin, and many others follow the Peshito in supposing that they do. היה על has then the meaning to happen, to come over a person; and the only question is, What are we to supply in thought as the subject? The best course is probably to take it from the previous clause, "that which passes over Jerusalem;" for the proposal of Koehler to supply mâtsōr as the subject is precluded by the circumstance that mâtsōr, a siege, can only affect a city or fortress (cf. Deut 20:20), and not a land. The thought is strengthened in Zech 12:3. Jerusalem is to become a burden-stone for all nations, which inflicts contusions and wounds upon those who try to lift it up or carry it away ("experiencing no hurt itself, it causes great damage to them:" Marck). The figure is founded upon the idea of the labour connected with building, and not upon the custom, which Jerome speaks of as a very common one in his time among the youth of Palestine, of testing and exercising their strength by lifting heavy stones. There is a gradation in the thought, both in the figure of the burdensome stone, which wounds whoever tries to lift it, whilst intoxicating wine only makes one powerless and incapable of any undertaking, and also in the description given of the object, viz., in Zech 12:2 all nations round about Jerusalem, and in Zech 12:3 all peoples and all nations of the earth. It is only in the last clause of Zech 12:3 that the oppression of Jerusalem indicated in the two figures is more minutely described, and in Zech 12:4 that its overthrow by the help of God is depicted. The Lord will throw the mind and spirit of the military force of the enemy into such confusion, that instead of injuring Jerusalem and Judah, it will rush forward to its own destruction. Horses and riders individualize the warlike forces of the enemy. The rider, smitten with madness, turns his sword against his own comrades in battle (cf. Zech 14:3; Judg 7:22; 1Kings 14:20). On the other hand, Jehovah will open His eyes upon Judah for its protection (3Kings 8:29; Neh 1:6; Ps 32:8). This promise is strengthened by the repetition of the punishment to be inflicted upon the enemy. Not only with alarm, but with blindness, will the Lord smite their horses. We have an example of this in 4Kings 6:18, where the Lord smote the enemy with blindness in answer to Elisha's prayer, i.e., with mental blindness, so that, instead of seizing the prophet, they fell into the hands of Israel. The three plagues, timmâhōn, shiggâ‛ōn, and ‛ivvârōn, are those with which rebellious Israelites are threatened in Deut 28:28. The "house of Judah" is the covenant nation, the population of Judah including the inhabitants of Jerusalem, as we may see from what follows.
Geneva 1599
12:2 Behold, I will make Jerusalem a (b) cup of trembling to all the people around, when they shall be in the siege both against Judah [and] against Jerusalem.
(b) Jerusalem will be defended against all her enemies: so will God defend all Judah also, and will destroy the enemies.
John Gill
12:2 Behold, I will make Jerusalem a cup of trembling unto all the people round about,.... The Targum renders it,
"a vessel full of inebriating liquor;''
which intoxicates and makes giddy, and causes to tremble, stagger, and fall like a drunken man. The phrase denotes the punishment inflicted by the Lord upon the enemies of his church and people; see Is 51:22,
when they shall be in the siege both against Judah and against Jerusalem; not by Antiochus Epiphanes; nor by Titus Vespasian; nor by Gog and Magog, as Kimchi; but by the antichristian powers, especially the Mahometan nations, the Turks, which shall come against Jerusalem, when the Jews are returned thither, and resettled in their own land; see Ezek 38:5. The words should be rendered, "and upon Judah shall it be" (y), i.e. the cup of trembling, "in the siege against Jerusalem"; according to the Targum, and the Jewish commentators, the nations of the earth shall bring the men of Judah by force to join with them in the siege of Jerusalem; as, in the times of Antiochus, many of the Jews were drawn in to fight against their brethren; but the meaning is, that not only the wrath of God will come upon the Mahometan nations that shall besiege Jerusalem; but also on those who bear the Christian name, who are Jews outwardly, but not inwardly; and shall join with the Turks in distressing the people of the Jews upon their return to their own land: to besiege Judah, or a country, is not proper and pertinent: Jerusalem, when again in the hands of the Jews, according to this prophecy, only is to be besieged, as it will, by the Turks; and it should be observed, that it never was besieged by Antiochus, and therefore the prophecy can not be applied to his times, as it is by many.
(y) "et etiam super Jehudah erit", Pagninus, Montanus, Burkius.
John Wesley
12:2 Jerusalem - That weak, unwalled city, and much more the church which is the antitype of Jerusalem. In the siege - Now when all this is in readiness, and no visible means of escape, then will God make them drink the wine of astonishment.
Robert Jamieson, A. R. Fausset and David Brown
12:2 cup of trembling--a cup causing those who drink it to reel (from a Hebrew root "to reel"). Jerusalem, who drank the "cup of trembling" herself, shall be so to her foes (Is 51:17, Is 51:22; Jer 13:13). CALVIN with the Septuagint translates, "threshold of destruction," on which they shall stumble and be crushed when they attempt to cross it. English Version is better.
both against Judah--The Hebrew order of words is literally, "And also against Judah shall he (the foe) be in the siege against Jerusalem"; implying virtually that Judah, as it shares the invasion along with Jerusalem, so it shall, like the metropolis, prove a cup of trembling to the invaders. MAURER with JEROME translates, "Also upon Judah shall be (the cup of trembling); that is, some Jews forced by the foe shall join in the assault on Jerusalem, and shall share the overthrow with the besiegers. But Zech 12:6-7 show that Judah escapes and proves the scourge of the foe.
12:312:3: Եւ եղիցի յաւուր յայնմիկ՝ եդից զԵրուսաղէմ իբրեւ զքար մի կոխան ամենայն հեթանոսաց. ամենայն որ կոխիցէ զնա կատակելո՛վ կատակեսցէ, եւ ժողովեսցին ՚ի վերայ նորա ամենայն ազգք երկրի[10876]։ [10876] Ոմանք. Կատակելով կատակիցէ։
3 Այն օրը ես Երուսաղէմը որպէս մի քար պիտի դնեմ բոլոր հեթանոսների ոտքերի տակ, նրանք բոլորն էլ պիտի կոխոտեն այն, խիստ պիտի ծաղրեն, եւ նրա վրայ պիտի հաւաքուեն բոլոր ազգերը:
3 Այն օրը Երուսաղէմը Բոլոր ժողովուրդներուն ծանր քար պիտի ընեմ. Ամէն անոնք որ անով կը բեռնաւորուին՝ բոլորովին պիտի կոտրին Եւ երկրի բոլոր ազգերը անոր վրայ պիտի հաւաքուին։
Եւ եղիցի յաւուր յայնմիկ` եդից զԵրուսաղէմ [139]իբրեւ զքար մի կոխան`` ամենայն հեթանոսաց. ամենայն որ [140]կոխիցէ զնա` կատակելով կատակեսցէ, եւ ժողովեսցին`` ի վերայ նորա ամենայն ազգք երկրի:

12:3: Եւ եղիցի յաւուր յայնմիկ՝ եդից զԵրուսաղէմ իբրեւ զքար մի կոխան ամենայն հեթանոսաց. ամենայն որ կոխիցէ զնա կատակելո՛վ կատակեսցէ, եւ ժողովեսցին ՚ի վերայ նորա ամենայն ազգք երկրի[10876]։
[10876] Ոմանք. Կատակելով կատակիցէ։
3 Այն օրը ես Երուսաղէմը որպէս մի քար պիտի դնեմ բոլոր հեթանոսների ոտքերի տակ, նրանք բոլորն էլ պիտի կոխոտեն այն, խիստ պիտի ծաղրեն, եւ նրա վրայ պիտի հաւաքուեն բոլոր ազգերը:
3 Այն օրը Երուսաղէմը Բոլոր ժողովուրդներուն ծանր քար պիտի ընեմ. Ամէն անոնք որ անով կը բեռնաւորուին՝ բոլորովին պիտի կոտրին Եւ երկրի բոլոր ազգերը անոր վրայ պիտի հաւաքուին։
zohrab-1805▾ eastern-1994▾ western am▾
12:312:3 И будет в тот день, сделаю Иерусалим тяжелым камнем для всех племен; все, которые будут поднимать его, надорвут себя, а соберутся против него все народы земли.
12:3 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that θήσομαι τιθημι put; make τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem λίθον λιθος stone καταπατούμενον καταπατεω trample πᾶσιν πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste πᾶς πας all; every ὁ ο the καταπατῶν καταπατεω trample αὐτὴν αυτος he; him ἐμπαίζων εμπαιζω belittle ἐμπαίξεται εμπαιζω belittle καὶ και and; even ἐπισυναχθήσονται επισυναγω gather together; bring in ἐπ᾿ επι in; on αὐτὴν αυτος he; him πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste τῆς ο the γῆς γη earth; land
12:3 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be בַ va בְּ in † הַ the יֹּום־ yyôm- יֹום day הַ֠ ha הַ the הוּא hû הוּא he אָשִׂ֨ים ʔāśˌîm שׂים put אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem אֶ֤בֶן ʔˈeven אֶבֶן stone מַֽעֲמָסָה֙ mˈaʕᵃmāsā מַעֲמָסָה heavy stone לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ֣ hˈā הַ the עַמִּ֔ים ʕammˈîm עַם people כָּל־ kol- כֹּל whole עֹמְסֶ֖יהָ ʕōmᵊsˌeʸhā עמס load שָׂרֹ֣וט śārˈôṭ שׂרט tattoo יִשָּׂרֵ֑טוּ yiśśārˈēṭû שׂרט tattoo וְ wᵊ וְ and נֶאֶסְפ֣וּ neʔesᵊfˈû אסף gather עָלֶ֔יהָ ʕālˈeʸhā עַל upon כֹּ֖ל kˌōl כֹּל whole גֹּויֵ֥י gôyˌê גֹּוי people הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12:3. et erit in die illa ponam Hierusalem lapidem oneris cunctis populis omnes qui levabunt eam concisione lacerabuntur et colligentur adversum eam omnia regna terraeAnd it shall come to pass in that day, that I will make Jerusalem a burdensome stone to all people: all that shall lift it up shall be rent and torn, and all the kingdoms of the earth shall be gathered together against her.
3. And it shall come to pass in that day, that I will make Jerusalem a burdensome stone for all the peoples; all that burden themselves with it shall be sore wounded; and all the nations of the earth shall be gathered together against it.
12:3. And this shall be: In that day, I will set Jerusalem as a burdensome stone to every people. All who will lift it up will be torn to pieces. And all the kingdoms of the earth will be gathered together against her.
12:3. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it.
And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it:

12:3 И будет в тот день, сделаю Иерусалим тяжелым камнем для всех племен; все, которые будут поднимать его, надорвут себя, а соберутся против него все народы земли.
12:3
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
θήσομαι τιθημι put; make
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
λίθον λιθος stone
καταπατούμενον καταπατεω trample
πᾶσιν πας all; every
τοῖς ο the
ἔθνεσιν εθνος nation; caste
πᾶς πας all; every
ο the
καταπατῶν καταπατεω trample
αὐτὴν αυτος he; him
ἐμπαίζων εμπαιζω belittle
ἐμπαίξεται εμπαιζω belittle
καὶ και and; even
ἐπισυναχθήσονται επισυναγω gather together; bring in
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
τῆς ο the
γῆς γη earth; land
12:3
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
בַ va בְּ in
הַ the
יֹּום־ yyôm- יֹום day
הַ֠ ha הַ the
הוּא הוּא he
אָשִׂ֨ים ʔāśˌîm שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
אֶ֤בֶן ʔˈeven אֶבֶן stone
מַֽעֲמָסָה֙ mˈaʕᵃmāsā מַעֲמָסָה heavy stone
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ֣ hˈā הַ the
עַמִּ֔ים ʕammˈîm עַם people
כָּל־ kol- כֹּל whole
עֹמְסֶ֖יהָ ʕōmᵊsˌeʸhā עמס load
שָׂרֹ֣וט śārˈôṭ שׂרט tattoo
יִשָּׂרֵ֑טוּ yiśśārˈēṭû שׂרט tattoo
וְ wᵊ וְ and
נֶאֶסְפ֣וּ neʔesᵊfˈû אסף gather
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
כֹּ֖ל kˌōl כֹּל whole
גֹּויֵ֥י gôyˌê גֹּוי people
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12:3. et erit in die illa ponam Hierusalem lapidem oneris cunctis populis omnes qui levabunt eam concisione lacerabuntur et colligentur adversum eam omnia regna terrae
And it shall come to pass in that day, that I will make Jerusalem a burdensome stone to all people: all that shall lift it up shall be rent and torn, and all the kingdoms of the earth shall be gathered together against her.
12:3. And this shall be: In that day, I will set Jerusalem as a burdensome stone to every people. All who will lift it up will be torn to pieces. And all the kingdoms of the earth will be gathered together against her.
12:3. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:3: A burdensome stone - Probably referring to that stone which was thrown on the breast of a culprit adjudged to lose his life by stoning, by which the whole region of the thorax, heart, lungs, liver, etc., was broken to pieces.
Albert Barnes: Notes on the Bible - 1834
12:3: I will make Jerusalem a burdensome stone to all nations - What is "a stone to all nations?" It is not a rock or anything in its own nature immovable, but a "stone," a thing rolled up and down, moved, lifted, displaced, piled on others, in every way at the service and command of people, to do with it what they willed. So they thought of that "stone cut out without hands" Dan 2:45; that "tried stone and sure foundation, laid in Zion" Isa 28:16; that "stone" which, God said in Zechariah, "I have laid" Zac 3:9; of which our Lord says, "the stone, which the builders rejected, is become the head of the corner" Luk 20:17; "whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it will grind him to powder" Mat 21:44; Luk 20:18. The Church, built on the stone, seems a thing easily annihilated; ten persecutions in succession strove to efface it; Diocletian erected a monument, commemorating that the Christian name was blotted out . It survived; he perished.
The image may have been suggested by the custom, so widely pRev_ailing in Judaea, of trying the relative strength of young men, by lifting round stones selected for that end .
Jerome: "The meaning then is, I will place, Jerusalem to all nations like a very heavy stone to be lifted up. They will lift it up, and according to their varied strength, will waste it; but it must needs be, that, while it is lifted, in the very strain of lifting the weight, that most heavy stone should leave some scission or rasure on the bodies of those who lift it. Of the Church it may be interpreted thus; that all persecutors, who fought against the house of the Lord, are inebriated with that cup, which Jeremiah gives to all nations, to drink and be inebriated and fall and vomit and be mad. Whosoever would uplift the stone shall lift it, and in the anger of the Lord, whereby He chastens sinners, will hold it in his hands; but he himself will not go unpunished, the sword of the Lord fighting against him."
All that burden themselves with it will be cut to pieces - More exactly, "scarified, lacerated;" shall bear the scars. "Though" (rather, "and") "all the people (peoples, nations) of the earth shall be gathered together against it." The prophet marshals them all against Jerusalem, only to say how they should perish before it. So in Joel God says, "I will also gather all nations, and will bring them down to the valley of Jehoshaphat" , speaking of that last closing strife of antichrist against God. Wars against Israel had either been petty, though anti-theistic, wars of neighboring petty nations, pitting their false gods against the True, or one, though world-empire wielded by a single will. The more God made Himself known, the fiercer the opposition. The Gospel claiming "obedience to the faith among all nations" Rom 1:5, provoked universal rebellion. Herod and Pontius Pilate became friends through rejection of Christ; the Roman Caesar and the Persian Sapor, Goths and Vandals, at war with one another, were one in persecuting Christ and the Church. Yet in vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: in that: Zac 12:4, Zac 12:6, Zac 12:8, Zac 12:9, Zac 12:11, Zac 2:8, Zac 2:9, Zac 10:3-5, Zac 13:1, Zac 14:2, Zac 14:3, Zac 14:4, Zac 14:6, Zac 14:8, Zac 14:9, Zac 14:13; Isa 60:12; Isa 66:14-16; Ezek. 38:1-39:29; Joe 3:8-16; Oba 1:18; Mic 5:8, Mic 5:15; Mic 7:15-17; Hab 2:17; Zep 3:19; Hag 2:22
a burdensome: Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Mat 21:44; Luk 20:18
though: Zac 14:2, Zac 14:3; Mic 4:11-13; Rev 16:14, Rev 17:12-14, Rev 19:19-21, Rev 20:8, Rev 20:9
John Gill
12:3 And in that day will I make Jerusalem a burdensome stone for all people,.... The Targum renders it "a stone of offence"; at which they shall stumble and fall; but it seems to design the immovableness of the state and condition of Jerusalem, that those who attempt to remove her out of her place, or to make any alteration in her happy circumstances, will not be able to do it, Ps 125:1. Jerom makes mention of a custom in the cities of Palestine, and which continued to his times throughout all Judea, that large, huge, round stones, used to be placed in the towns and villages, which the youths exercised themselves with, by trying to lift them up as high as they could, by which they showed their strength; and the same ancient writer observes that a like custom obtained in Greece; for he says he himself saw in the tower at Athens, by the image of Minerva, a globe of brass, of at very great weight, which he, through the weakness of his body, could not move; and asking the meaning of it, he was told that the strength of wrestlers was tried by it; and no man might be admitted a combatant, until it was known, by the lifting up of that weight, with whom he should be matched; and the throwing of the "discus" was an ancient military exercise, as old as the times of Homer, who speaks (z) of it; and is mentioned by Latin writers, as appears from some lines of Martial (a); see the Apocrypha:
"In like manner also Judas gathered together all those things that were lost by reason of the war we had, and they remain with us,'' (2 Maccabees 2:14)
and this, as it tried the strength of men, so it was sometimes dangerous to themselves, or to bystanders, lest it should fall upon their heads: and as it was usual to defend themselves and oppress enemies by casting stones at them, so young men used to exercise themselves by lifting up and casting large stones; to which Virgil (b) sometimes refers; and it is well known that Abimelech was killed even by a woman casting a piece of a millstone upon his head, Judg 9:53 and such heavy stones, and the lifting of them up, in order to cast them, may he alluded to here:
all that burden themselves with it shall be cut in pieces; all that attempt to unsettle and remove it shall be pressed down with the weight of it, and be utterly destroyed: or, "shall be torn to pieces" (c); as men's hands are cut and torn with rough and heavy stones, The Targum is,
"all that injure her shall be consumed;''
which gives the sense of the passage:
though all the people of the earth be gathered together against it; so safe and secure will the people of God be; he being a wall of fire round about them, and the glory in the midst of them.
(z) Iliad. 2. & 23. (a) "Splendida cum volitent Spartani pondera disci Este procul pueri; sit se nel ille nocens." ---Epigr. l. 14. Ep. 157. (b) "Certabant Troes contra defendere saxis." ---Aeneid. l. 9. "Mijaculis, illi certent defendere saxis." --Aeneid. l. 10. --Vid. Lydium de Re Militari, l. 5. c. 2. p. 178, 179. & Menochium de Republica Hebr. l. 6. col. 555, 556. (c) "incidendo incidentur", Montanus, Burkius; "lacerando lacerabuntur", Pagninus, Cocceius.
John Wesley
12:3 In that day - The day of the full accomplishment of this prophecy is a day known to the Lord. A burdensome stone - Too heavy for them, though many join together to remove it.
Robert Jamieson, A. R. Fausset and David Brown
12:3 (Compare Zech 14:4, Zech 14:6-9, Zech 14:13). JEROME states it was a custom in Palestine to test the strength of youths by their lifting up a massive stone; the phrase, "burden themselves with it," refers to this custom. Compare Mt 21:44 : The Jews "fell" on the rock of offense, Messiah, and were "broken"; but the rock shall fall on Antichrist, who "burdens himself with it" by his assault on the restored Jews, and "grind him to powder."
all . . . people of . . . earth--The Antichristian confederacy against the Jews shall be almost universal.
12:412:4: Յաւուր յայնմիկ ասէ Տէր ամենակալ, հարից զամենայն երիվարս տագնապաւ, եւ զհեծեալս նորա յիմարութեամբ. եւ ՚ի վերայ տանն Յուդայ բացից զաչս իմ, եւ զամենայն երիվարս ազգաց հարի՛ց կուրութեամբ[10877]։ [10877] Ոմանք. Զամենայն երիվար... եւ զհեծեալ նորա... եւ ՚ի վերայ տանդ Յու՛՛։
4 Այն օրը ես, - ասում է Տէրը, - կատաղութեան ախտով պիտի հարուածեմ նրանց երիվարներին, նրանց հեծեալներին էլ՝ խելագարութեամբ: Բայց ես իմ աչքերը պիտի բացեմ Յուդայի տան վրայ, իսկ բոլոր ազգերի երիվարներին պիտի հարուածեմ կուրութեամբ:
4 Այն օրը, կ’ըսէ Տէրը, Ամէն ձի սոսկումով պիտի զարնեմ Ու անոր հեծեալը՝ ապշութեամբ։Յուդային տանը վրայ աչքերս պիտի բանամ, Ժողովուրդներուն բոլոր ձիերը կուրութեամբ պիտի զարնեմ։
Յաւուր յայնմիկ, ասէ Տէր [141]ամենակալ, հարից զամենայն երիվար տագնապաւ, եւ զհեծեալ նորա յիմարութեամբ. եւ ի վերայ տանդ Յուդայ բացից զաչս իմ, եւ զամենայն երիվարս ազգաց հարից կուրութեամբ:

12:4: Յաւուր յայնմիկ ասէ Տէր ամենակալ, հարից զամենայն երիվարս տագնապաւ, եւ զհեծեալս նորա յիմարութեամբ. եւ ՚ի վերայ տանն Յուդայ բացից զաչս իմ, եւ զամենայն երիվարս ազգաց հարի՛ց կուրութեամբ[10877]։
[10877] Ոմանք. Զամենայն երիվար... եւ զհեծեալ նորա... եւ ՚ի վերայ տանդ Յու՛՛։
4 Այն օրը ես, - ասում է Տէրը, - կատաղութեան ախտով պիտի հարուածեմ նրանց երիվարներին, նրանց հեծեալներին էլ՝ խելագարութեամբ: Բայց ես իմ աչքերը պիտի բացեմ Յուդայի տան վրայ, իսկ բոլոր ազգերի երիվարներին պիտի հարուածեմ կուրութեամբ:
4 Այն օրը, կ’ըսէ Տէրը, Ամէն ձի սոսկումով պիտի զարնեմ Ու անոր հեծեալը՝ ապշութեամբ։Յուդային տանը վրայ աչքերս պիտի բանամ, Ժողովուրդներուն բոլոր ձիերը կուրութեամբ պիտի զարնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
12:412:4 В тот день, говорит Господь, Я поражу всякого коня бешенством и всадника его безумием, а на дом Иудин отверзу очи Мои; всякого же коня у народов поражу слепотою.
12:4 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty πατάξω πατασσω pat; impact πάντα πας all; every ἵππον ιππος horse ἐν εν in ἐκστάσει εκστασις ecstasy; trance καὶ και and; even τὸν ο the ἀναβάτην αναβατης he; him ἐν εν in παραφρονήσει παραφρονησις in; on δὲ δε though; while τὸν ο the οἶκον οικος home; household Ιουδα ιουδα Iouda; Iutha διανοίξω διανοιγω open thoroughly / wide τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine καὶ και and; even πάντας πας all; every τοὺς ο the ἵππους ιππος horse τῶν ο the λαῶν λαος populace; population πατάξω πατασσω pat; impact ἐν εν in ἀποτυφλώσει αποτυφλωσις blinding
12:4 בַּ ba בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אַכֶּ֤ה ʔakkˈeh נכה strike כָל־ ḵol- כֹּל whole סוּס֙ sûs סוּס horse בַּ ba בְּ in † הַ the תִּמָּהֹ֔ון ttimmāhˈôn תִּמָּהֹון bewilderment וְ wᵊ וְ and רֹכְבֹ֖ו rōḵᵊvˌô רכב ride בַּ ba בְּ in † הַ the שִּׁגָּעֹ֑ון ššiggāʕˈôn שִׁגָּעֹון madness וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּ֤ית bˈêṯ בַּיִת house יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah אֶפְקַ֣ח ʔefqˈaḥ פקח open אֶת־ ʔeṯ- אֵת [object marker] עֵינַ֔י ʕênˈay עַיִן eye וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole ס֣וּס sˈûs סוּס horse הָֽ hˈā הַ the עַמִּ֔ים ʕammˈîm עַם people אַכֶּ֖ה ʔakkˌeh נכה strike בַּֽ bˈa בְּ in † הַ the עִוָּרֹֽון׃ ʕiwwārˈôn עִוָּרֹון blindness
12:4. in die illa dicit Dominus percutiam omnem equum in stuporem et ascensorem eius in amentiam et super domum Iuda aperiam oculos meos et omnem equum populorum percutiam in caecitateIn that day, saith the Lord, I will strike every horse with astonishment, and his rider with madness: and I will open my eyes upon the house of Juda, and will strike every horse of the nations with blindness.
4. In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the peoples with blindness.
12:4. In that day, says the Lord, I will strike every horse with stupor and his rider with madness. And I will open my eyes upon the house of Judah, and I will strike every horse of the people with blindness.
12:4. In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness.
In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness:

12:4 В тот день, говорит Господь, Я поражу всякого коня бешенством и всадника его безумием, а на дом Иудин отверзу очи Мои; всякого же коня у народов поражу слепотою.
12:4
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
πατάξω πατασσω pat; impact
πάντα πας all; every
ἵππον ιππος horse
ἐν εν in
ἐκστάσει εκστασις ecstasy; trance
καὶ και and; even
τὸν ο the
ἀναβάτην αναβατης he; him
ἐν εν in
παραφρονήσει παραφρονησις in; on
δὲ δε though; while
τὸν ο the
οἶκον οικος home; household
Ιουδα ιουδα Iouda; Iutha
διανοίξω διανοιγω open thoroughly / wide
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
μου μου of me; mine
καὶ και and; even
πάντας πας all; every
τοὺς ο the
ἵππους ιππος horse
τῶν ο the
λαῶν λαος populace; population
πατάξω πατασσω pat; impact
ἐν εν in
ἀποτυφλώσει αποτυφλωσις blinding
12:4
בַּ ba בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֜וּא hˈû הוּא he
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אַכֶּ֤ה ʔakkˈeh נכה strike
כָל־ ḵol- כֹּל whole
סוּס֙ sûs סוּס horse
בַּ ba בְּ in
הַ the
תִּמָּהֹ֔ון ttimmāhˈôn תִּמָּהֹון bewilderment
וְ wᵊ וְ and
רֹכְבֹ֖ו rōḵᵊvˌô רכב ride
בַּ ba בְּ in
הַ the
שִּׁגָּעֹ֑ון ššiggāʕˈôn שִׁגָּעֹון madness
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בֵּ֤ית bˈêṯ בַּיִת house
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
אֶפְקַ֣ח ʔefqˈaḥ פקח open
אֶת־ ʔeṯ- אֵת [object marker]
עֵינַ֔י ʕênˈay עַיִן eye
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
ס֣וּס sˈûs סוּס horse
הָֽ hˈā הַ the
עַמִּ֔ים ʕammˈîm עַם people
אַכֶּ֖ה ʔakkˌeh נכה strike
בַּֽ bˈa בְּ in
הַ the
עִוָּרֹֽון׃ ʕiwwārˈôn עִוָּרֹון blindness
12:4. in die illa dicit Dominus percutiam omnem equum in stuporem et ascensorem eius in amentiam et super domum Iuda aperiam oculos meos et omnem equum populorum percutiam in caecitate
In that day, saith the Lord, I will strike every horse with astonishment, and his rider with madness: and I will open my eyes upon the house of Juda, and will strike every horse of the nations with blindness.
12:4. In that day, says the Lord, I will strike every horse with stupor and his rider with madness. And I will open my eyes upon the house of Judah, and I will strike every horse of the people with blindness.
12:4. In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. Для Иуды, находящегося под особым покровительством Божиим, безопасны будут все боевые силы язычников и кони, и всадники не только потеряют свойства, необходимые для военных действий, но придя в исступление, будут наносить вред своим же. Для начальников Иудиных ясно будет тогда, что жители осажденного Иерусалима сильны божественною помощью.
Adam Clarke: Commentary on the Bible - 1831
12:4: I will smite every horse - Some apply this to the wars of the Maccabees with the Syrians; but it is more likely to be a prophecy not yet accomplished. The terms are too strong for such petty and evanescent victories as those of the Maccabees.
Albert Barnes: Notes on the Bible - 1834
12:4: In that day, saith the Lord, I will smite every horse with astonishment, stupefying - Zechariah Rev_ives the words concentrated by Moses, to express the stupefaction at their ills, which God would accumulate upon His people, if they perseveringly rebelled against Him. Each expresses the intensity of the visitation. "The horse and his rider" Deut. 27:28 had, through Moses' song at the Red Sea, become the emblem of worldly power, overthrown. That song opens; "I will sing unto the Lord; for He hath triumphed gloriously: the horse and his rider hath He cast into the sea" Exo 15:1. The scared cavalry throws into confusion the ranks, of which it was the boast and strength.
And on the house of Judah I will open My eyes - In pity and love and guidance, as the Psalmist says, "I will counsel, with Mine eye upon thee" Psa 32:8, in contrast with "the blindness" with which God would smite the powers arrayed against them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: that day: Zac 12:3, Zac 12:6, Zac 12:8, Zac 12:9, Zac 12:11; Isa 24:21
I will smite: Zac 10:5, Zac 14:15; Deu 28:28; Kg2 6:14, Kg2 6:18; Psa 76:5-7; Eze 38:4, Eze 39:20
I will open: Zac 9:8; Kg1 8:29; Ch2 6:20, Ch2 6:40, Ch2 7:15; Neh 1:6; Isa 37:17; Jer 24:6; Dan 9:18; Act 17:30
John Gill
12:4 In that day, saith the Lord, I will smite every horse with astonishment, and his rider with madness,.... The meaning is, the enemies of God's people shall be astonished at the failure of their attempts, and be filled with fury and madness because they cannot accomplish their designs; and shall be at their wits' end, not knowing what course to take: perhaps reference is had to the Turkish armies, that shall be brought against Jerusalem to recover it into their possession, which generally consist of a large cavalry; see Rev_ 9:16,
and I will open mine eyes upon the house of Judah; which phrase is sometimes used, as expressive of the wrath of God against his enemies, Amos 9:4 and, if the house of Judah signifies the same as Judah, joined with the nations of the earth in the siege, Zech 12:2, it must be so understood here; but rather it seems to be different, and to intend those who will inhabit other parts of Judea, and who will be truly the people of God, Jews not only literally, but spiritually; and so is to be interpreted in a good sense, of the divine love to them, care of them, and protection over them; see Job 14:13 and so the Targum paraphrases it,
"and upon those of the house of Judah, I will reveal my power to do them good:''
and will smite every horse of the people with blindness: that is, every rider of them, either with blindness of mind or body, or both. It may be, as the former smiting, mentioned in the beginning of the verse, respects the mind, this may regard the body; so that they shall not see their way, and their hands shall not perform their enterprise.
John Wesley
12:4 I will open mine eyes - I will watch over my people for good. This eye of God open upon his people, is his wise, powerful, gracious providence for them. With blindness - All their warriors in their consults shall have as little of foresight, as a blind man hath of sight.
Robert Jamieson, A. R. Fausset and David Brown
12:4 I will smite . . . horse--The arm of attack especially formidable to Judah, who was unprovided with cavalry. So in the overthrow of Pharaoh (Ex 15:19, Ex 15:21).
open mine eyes upon . . . Judah--to watch over Judah's safety. Heretofore Jehovah seemed to have shut His eyes, as having no regard for her.
blindness--so as to rush headlong on to their own ruin (compare Zech 14:12-13).
12:512:5: Եւ ասասցեն հազարապետք Յուդայ ՚ի սիրտս իւրեանց. Գտցուք մեք զբնակիչս Երուսաղեմի ՚ի ձեռն Տեառն ամենակալի Աստուծոյ նոցա։
5 Յուդայի երկրի հազարապետները պիտի ասեն իրենց սրտում. “Մենք Երուսաղէմի բնակիչներին կը գտնենք իրենց Ամենակալ Տէր Աստծու ձեռքում”:
5 Յուդային հազարապետները իրենց սրտին մէջ պիտի ըսեն.‘Երուսաղէմի բնակիչները մեր զօրութիւնն* են Զօրքերու Տէրոջմով, իրենց Աստուծմով’»։
Եւ ասասցեն հազարապետք Յուդայ ի սիրտս իւրեանց. [142]Գտցուք մեք զբնակիչս`` Երուսաղեմի ի ձեռն Տեառն ամենակալի Աստուծոյ նոցա:

12:5: Եւ ասասցեն հազարապետք Յուդայ ՚ի սիրտս իւրեանց. Գտցուք մեք զբնակիչս Երուսաղեմի ՚ի ձեռն Տեառն ամենակալի Աստուծոյ նոցա։
5 Յուդայի երկրի հազարապետները պիտի ասեն իրենց սրտում. “Մենք Երուսաղէմի բնակիչներին կը գտնենք իրենց Ամենակալ Տէր Աստծու ձեռքում”:
5 Յուդային հազարապետները իրենց սրտին մէջ պիտի ըսեն.‘Երուսաղէմի բնակիչները մեր զօրութիւնն* են Զօրքերու Տէրոջմով, իրենց Աստուծմով’»։
zohrab-1805▾ eastern-1994▾ western am▾
12:512:5 И скажут князья Иудины в сердцах своих: сила моя жители Иерусалима в Господе Саваофе, Боге их.
12:5 καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned οἱ ο the χιλίαρχοι χιλιαρχος commander Ιουδα ιουδα Iouda; Iutha ἐν εν in ταῖς ο the καρδίαις καρδια heart αὐτῶν αυτος he; him εὑρήσομεν ευρισκω find ἑαυτοῖς εαυτου of himself; his own τοὺς ο the κατοικοῦντας κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in κυρίῳ κυριος lord; master παντοκράτορι παντοκρατωρ almighty θεῷ θεος God αὐτῶν αυτος he; him
12:5 וְ wᵊ וְ and אָֽמְר֛וּ ʔˈāmᵊrˈû אמר say אַלֻּפֵ֥י ʔallufˌê אַלּוּף chief יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah בְּ bᵊ בְּ in לִבָּ֑ם libbˈām לֵב heart אַמְצָ֥ה ʔamṣˌā אַמְצָה strength לִי֙ lˌî לְ to יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem בַּ ba בְּ in יהוָ֥ה [yhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
12:5. et dicent duces Iuda in corde suo confortentur mihi habitatores Hierusalem in Domino exercituum Deo eorumAnd the governors of Juda shall say in their heart: Let the inhabitants of Jerusalem be strengthened for me in the Lord of hosts, their God.
5. And the chieftains of Judah shall say in their heart, The inhabitants of Jerusalem are my strength in the LORD of hosts their God.
12:5. And the governors of Judah will say in their heart, “Let the inhabitants of Jerusalem be strengthened for me, in the Lord of hosts, their God.”
12:5. And the governors of Judah shall say in their heart, The inhabitants of Jerusalem [shall be] my strength in the LORD of hosts their God.
And the governors of Judah shall say in their heart, The inhabitants of Jerusalem [shall be] my strength in the LORD of hosts their God:

12:5 И скажут князья Иудины в сердцах своих: сила моя жители Иерусалима в Господе Саваофе, Боге их.
12:5
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
οἱ ο the
χιλίαρχοι χιλιαρχος commander
Ιουδα ιουδα Iouda; Iutha
ἐν εν in
ταῖς ο the
καρδίαις καρδια heart
αὐτῶν αυτος he; him
εὑρήσομεν ευρισκω find
ἑαυτοῖς εαυτου of himself; his own
τοὺς ο the
κατοικοῦντας κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
κυρίῳ κυριος lord; master
παντοκράτορι παντοκρατωρ almighty
θεῷ θεος God
αὐτῶν αυτος he; him
12:5
וְ wᵊ וְ and
אָֽמְר֛וּ ʔˈāmᵊrˈû אמר say
אַלֻּפֵ֥י ʔallufˌê אַלּוּף chief
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
בְּ bᵊ בְּ in
לִבָּ֑ם libbˈām לֵב heart
אַמְצָ֥ה ʔamṣˌā אַמְצָה strength
לִי֙ lˌî לְ to
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
בַּ ba בְּ in
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
12:5. et dicent duces Iuda in corde suo confortentur mihi habitatores Hierusalem in Domino exercituum Deo eorum
And the governors of Juda shall say in their heart: Let the inhabitants of Jerusalem be strengthened for me in the Lord of hosts, their God.
12:5. And the governors of Judah will say in their heart, “Let the inhabitants of Jerusalem be strengthened for me, in the Lord of hosts, their God.”
12:5. And the governors of Judah shall say in their heart, The inhabitants of Jerusalem [shall be] my strength in the LORD of hosts their God.
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Adam Clarke: Commentary on the Bible - 1831
12:5: The governors of Judah - This supposes a union between the two kingdoms of Israel and Judah.
Albert Barnes: Notes on the Bible - 1834
12:5: And the princes of Judah - He pictures the onemindedness of the Church. No one shall assume anything to himself; each shall exalt the strength which the other was to him; but all, "in the Lord. The princes of Judah" shall say "in their heart," not outwardly or politically, but in inward conviction, "strength to me" (all speak as one) "are the inhabitants of Jerusalem in the Lord of hosts their God." The highest in human estimation acknowledge that their strength is in those who are of no account in this world; as, in fact the hearts of the poor are evermore the strength of the Church; but that, "in the Lord of hosts;" in Him, in whose hands are the powers of heaven and earth, over against the petty turmoil on earth. God had chosen Jerusalem Zac 1:17; Zac 2:12; Zac 3:2; therefore she was invincible. "That most glorious prince of Judah, Paul, said, 'I can do all things in Christ who instrengtheneth me. '"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: the governors: Zac 12:6; Jdg 5:9; Isa 1:10, Isa 1:23, Isa 1:26, Isa 29:10, Isa 32:1, Isa 60:17; Jer 30:21, Jer 33:26; Eze 45:8, Eze 45:9
The inhabitants: etc. or, There is strength to me, and to the inhabitants, etc. Zac 10:6, Zac 10:12; Psa 18:32, Psa 18:39, Psa 20:6, Psa 20:7, Psa 46:1, Psa 68:34, Psa 68:35, Psa 118:10-14, Psa 144:1; Isa 28:6, Isa 41:10-16; Joe 3:16; Co2 12:9, Co2 12:10
Carl Friedrich Keil and Franz Delitzsch
12:5
Zech 12:5. "And the princes of Judah will say in their hearts, The inhabitants of Jerusalem are strength to me, in Jehovah of hosts their God. Zech 12:6. On that day will I make the princes of Judah as a basin of fire under logs of wood, and like a torch of fire under sheaves; and they will devour all nations round about, on the right and on the left; and Jerusalem will dwell still further in its place, at Jerusalem. Zech 12:7. And Jehovah will save the tents of Judah first, that the splendour of the house of David and the splendour of the inhabitants of Jerusalem may not lift itself up over Judah." The princes of Judah are mentioned as the leaders of the people in war. What they say is the conviction of the whole nation ('allūph, as in Zech 9:7). אמצה (in this form ἁπ. λεγ.) is a substantive = אמץ, strength (Job 17:9). The singular lı̄ (to me) expresses the fact that every individual says or thinks this, as with the expression "should I weep" in Zech 7:3. The princes of Judah recognise in the inhabitants of Jerusalem their strength or might, not in this sense, that Judah, being crowded together before Jerusalem, expects help against the foe from the strength of the city and the assistance of its inhabitants, as Hofmann and Koehler maintain, for "their whole account of the inhabitants of the land being shut up in the city (or crowded together before the walls of Jerusalem, and covered by them) is a pure invention" (Koehler), and has no foundation in the text; but in this sense, that the inhabitants of Jerusalem are strong through Jehovah their God, i.e., through the fact that Jehovah has chosen Jerusalem, and by virtue of this election will save the city of His sanctuary (compare Zech 10:12 with Zech 3:2; Zech 1:17; Zech 2:12). Because the princes of Judah put their trust in the divine election of Jerusalem, the Lord makes them into a basin of fire under logs of wood, and a burning torch under sheaves, so that they destroy all nations round about like flames of fire, and Jerusalem therefore remains unconquered and undestroyed in its place at Jerusalem. In this last sentence Jerusalem is first of all the population personified as a woman, and in the second instance the city as such. From the fact that Jerusalem is still preserved, in consequence of the destruction of the enemy proceeding from the princes of Judah it is very evident that the princes of Judah are the representatives of the whole nation, and that the whole of the covenant nation (Judah with Jerusalem) is included in the house of Judah in Zech 12:4. And Zech 12:7 may easily be reconciled with this. The statement that the Lord will "save the tents of Judah first, that the splendour of the house of David may not lift itself up above Judah," contains the simple thought that the salvation will take place in such a manner that no part of the nation will have any occasion to lift itself up above another, and that because the salvation is effected not by human power, but by the omnipotence of God alone. "The tents of Judah, i.e., its huts, form an antithesis to the splendid buildings of the capital, and probably (?) also point to the defenceless condition of Judah, through which it was absolutely cast upon the help of God"
(Note: Calvin observes: "In my opinion, the prophet applies the term 'tents' to huts which cannot protect their guests or inhabitants. We have thus a tacit contrast between huts and fortified cities.")
(Hengstenberg). תּפארת, the splendour or glory, not the boasting. The house of David is the royal line, which was continued in Zerubbabel and his family, and culminated in Christ. Its splendour consists in the glorification promised in Zech 4:6-10 and Zech 4:14, and Hag 2:23; and the splendour of the inhabitants of Jerusalem is the promises which this city received through its election to be the city of God, in which Jehovah would be enthroned in His sanctuary, and also through the future glorification predicted for it in consequence (Zech 1:16-17; Zech 2:8, Zech 2:12, ff.). The antithesis between Jerusalem and the house of David on the one hand, and the tents of Judah on the other, does not serve to express the thought that "the strong ones will be saved by the weak, in order that the true equilibrium may arise between the two" (Hengst.), for Judah cannot represent the weak ones if its princes consume the enemy like flames of fire; but the thought is simply this: At the deliverance from the attack of the foe, Jerusalem will have no pre-eminence over Judah; but the promises which Jerusalem and the house of David have received will benefit Judah, i.e., the whole of the covenant nation, in like manner. This thought is expressed in the following way: The defenceless land will be delivered sooner than the well-defended capital, that the latter may not lift itself up above the former, but that both may humbly acknowledge "that the victory in both cases is the Lord's" (Jerome); for, according to Zech 12:8, Jerusalem will enjoy in the fullest measure the salvation of God.
Geneva 1599
12:5 And the governors of Judah shall say in their heart, The (c) inhabitants of Jerusalem [shall be] my strength in the LORD of hosts their God.
(c) Every captain, that had many under him before, will now think that the small power of Jerusalem will be sufficient to defend them against all enemies, because the Lord is among them.
John Gill
12:5 And the governors of Judah shall say in their heart,.... The governors of the rest of the cities in Judea, besides Jerusalem, when they shall observe the armies of the people, their horses and their riders, smitten by the Lord, as above, shall take heart, and be of good courage: and secretly say within themselves,
The inhabitants of Jerusalem shall be my strength in the Lord of hosts their God; that is, they, in the strength of the Lord, shall overcome their enemies, and so be the means of preserving and securing the other cities of Judah from destruction: the governors do not place their strength and confidence in the inhabitants of Jerusalem, but as they are strengthened in and by the Lord their God, from whom all strength, safety, and salvation come. In this and the following verse Zech 12:6, by "the governors of Judah" are not meant Judas Maccabeus, and his brethren, as some think; for though there are some things in the context that seem to agree with them, and they may be an emblem of the governors in the times referred to, for their courage, bravery, and success; yet the thread of history, and series of prophecy, will not admit such a sense.
John Wesley
12:5 The inhabitants of Jerusalem - Though but few, and poor, yet they shall be my strength. Not in their own power, but in the power of the Almighty Lord of all.
Robert Jamieson, A. R. Fausset and David Brown
12:5 shall say--when they see the foe divinely smitten with "madness."
Judah . . . Jerusalem--here distinguished as the country and the metropolis. Judah recognizes her "strength" to be "Jerusalem and its inhabitants" as the instrument, and "Jehovah of hosts their God" (dwelling especially there) as the author of all power (Joel 3:16). My strength is the inhabitants of Jerusalem, who have the Lord their God as their help. The repulse of the foe by the metropolis shall assure the Jews of the country that the same divine aid shall save them.
12:612:6: Յաւուր յայնմիկ եդից զհազարապետսն Յուդայ իբրեւ զխանձողս հրոյ ՚ի մէջ փայտից, եւ իբրեւ զլամպարս հրոյ ՚ի մէջ եղեգան, եւ կերիցեն յաջմէ եւ յահեկէ զամենայն ժողովուրդս շուրջանակի. եւ դարձեալ բնակեսցէ Երուսաղէմ առանձինն յԵրուսաղէմ։
6 Այն օրը Յուդայի երկրի հազարապետներին իբրեւ կիսախանձ ձողեր ես պիտի դնեմ կրակի փայտերի մէջ, իբրեւ հրավառ ջահեր պիտի դնեմ եղէգնի մէջ, նրանք աջից ու ձախից պիտի ուտեն շրջակայ բոլոր ժողովուրդներին, եւ Երուսաղէմը դարձեալ բնակելի պիտի լինի իր տեղում՝ Երուսաղէմում:
6 «Այն օրը Յուդային հազարապետները Կրակի վառարանի պէս պիտի ընեմ՝ փայտերու մէջ Ու կրակի ջահի պէս՝ որաներու մէջ։Անոնք աջ կողմէն ու ձախ կողմէն Բոլոր շրջակայ ժողովուրդները պիտի ուտեն, Բայց Երուսաղէմ դարձեալ իր տեղը պիտի մնայ։Երուսաղէմի մէջ բնակիչներ պիտի ըլլան։
Յաւուր յայնմիկ եդից զհազարապետսն Յուդայ իբրեւ զխանձողս հրոյ ի մէջ փայտից, եւ իբրեւ զղամբարս հրոյ ի մէջ եղեգան, եւ կերիցեն յաջմէ եւ յահեկէ զամենայն ժողովուրդս շուրջանակի. եւ դարձեալ բնակեսցէ Երուսաղէմ [143]առանձինն յԵրուսաղէմ:

12:6: Յաւուր յայնմիկ եդից զհազարապետսն Յուդայ իբրեւ զխանձողս հրոյ ՚ի մէջ փայտից, եւ իբրեւ զլամպարս հրոյ ՚ի մէջ եղեգան, եւ կերիցեն յաջմէ եւ յահեկէ զամենայն ժողովուրդս շուրջանակի. եւ դարձեալ բնակեսցէ Երուսաղէմ առանձինն յԵրուսաղէմ։
6 Այն օրը Յուդայի երկրի հազարապետներին իբրեւ կիսախանձ ձողեր ես պիտի դնեմ կրակի փայտերի մէջ, իբրեւ հրավառ ջահեր պիտի դնեմ եղէգնի մէջ, նրանք աջից ու ձախից պիտի ուտեն շրջակայ բոլոր ժողովուրդներին, եւ Երուսաղէմը դարձեալ բնակելի պիտի լինի իր տեղում՝ Երուսաղէմում:
6 «Այն օրը Յուդային հազարապետները Կրակի վառարանի պէս պիտի ընեմ՝ փայտերու մէջ Ու կրակի ջահի պէս՝ որաներու մէջ։Անոնք աջ կողմէն ու ձախ կողմէն Բոլոր շրջակայ ժողովուրդները պիտի ուտեն, Բայց Երուսաղէմ դարձեալ իր տեղը պիտի մնայ։Երուսաղէմի մէջ բնակիչներ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
12:612:6 В тот день Я сделаю князей Иудиных, как жаровню с огнем между дровами и как горящий светильник среди снопов, и они истребят все окрестные народы, справа и слева, и снова населен будет Иерусалим на своем месте, в Иерусалиме.
12:6 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that θήσομαι τιθημι put; make τοὺς ο the χιλιάρχους χιλιαρχος commander Ιουδα ιουδα Iouda; Iutha ὡς ως.1 as; how δαλὸν δαλος fire ἐν εν in ξύλοις ξυλον wood; timber καὶ και and; even ὡς ως.1 as; how λαμπάδα λαμπας lantern πυρὸς πυρ fire ἐν εν in καλάμῃ καλαμη cornstalk καὶ και and; even καταφάγονται κατεσθιω consume; eat up ἐκ εκ from; out of δεξιῶν δεξιος right καὶ και and; even ἐξ εκ from; out of εὐωνύμων ευωνυμος well-named; southerly πάντας πας all; every τοὺς ο the λαοὺς λαος populace; population κυκλόθεν κυκλοθεν circling; from all around καὶ και and; even κατοικήσει κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem ἔτι ετι yet; still καθ᾿ κατα down; by ἑαυτήν εαυτου of himself; his own
12:6 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֡וּא hˈû הוּא he אָשִׂים֩ ʔāśîm שׂים put אֶת־ ʔeṯ- אֵת [object marker] אַלֻּפֵ֨י ʔallufˌê אַלּוּף chief יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah כְּֽ kᵊˈ כְּ as כִיֹּ֧ור ḵiyyˈôr כִּיֹּור basin אֵ֣שׁ ʔˈēš אֵשׁ fire בְּ bᵊ בְּ in עֵצִ֗ים ʕēṣˈîm עֵץ tree וּ û וְ and כְ ḵᵊ כְּ as לַפִּ֥יד lappˌîḏ לַפִּיד torch אֵשׁ֙ ʔˌēš אֵשׁ fire בְּ bᵊ בְּ in עָמִ֔יר ʕāmˈîr עָמִיר grass וְ wᵊ וְ and אָ֨כְל֜וּ ʔˌāḵᵊlˈû אכל eat עַל־ ʕal- עַל upon יָמִ֧ין yāmˈîn יָמִין right-hand side וְ wᵊ וְ and עַל־ ʕal- עַל upon שְׂמֹ֛אול śᵊmˈôl שְׂמֹאל lefthand side אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עַמִּ֖ים ʕammˌîm עַם people סָבִ֑יב sāvˈîv סָבִיב surrounding וְ wᵊ וְ and יָשְׁבָ֨ה yāšᵊvˌā ישׁב sit יְרוּשָׁלִַ֥ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem עֹ֛וד ʕˈôḏ עֹוד duration תַּחְתֶּ֖יהָ taḥtˌeʸhā תַּחַת under part בִּ bi בְּ in ירוּשָׁלִָֽם׃ פ yrûšālˈāim . f יְרוּשָׁלִַם Jerusalem
12:6. in die illo ponam duces Iuda sicut caminum ignis in lignis et sicut facem ignis in faeno et devorabunt ad dextram et ad sinistram omnes populos in circuitu et habitabitur Hierusalem rursum in loco suo in HierusalemIn that day I will make the governors of Juda like a furnace of fire amongst wood, and as a firebrand amongst hay: and they shall devour all the people round about, to the right hand, and to the left: and Jerusalem shall be inhabited again in her own place in Jerusalem.
6. In that day will I make the chieftains of Judah like a pan of fire among wood, and like a torch of fire among sheaves; and they shall devour all the peoples round about, on the right hand and on the left: and Jerusalem shall yet again dwell in her own place, even in Jerusalem.
12:6. In that day, I will set the governors of Judah like a flaming furnace among wood, and like a flaming torch among hay. And they will devour, to the right and to the left, all the surrounding peoples. And Jerusalem will be inhabited again, in her own place, in Jerusalem.
12:6. In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, [even] in Jerusalem.
In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, [even] in Jerusalem:

12:6 В тот день Я сделаю князей Иудиных, как жаровню с огнем между дровами и как горящий светильник среди снопов, и они истребят все окрестные народы, справа и слева, и снова населен будет Иерусалим на своем месте, в Иерусалиме.
12:6
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
θήσομαι τιθημι put; make
τοὺς ο the
χιλιάρχους χιλιαρχος commander
Ιουδα ιουδα Iouda; Iutha
ὡς ως.1 as; how
δαλὸν δαλος fire
ἐν εν in
ξύλοις ξυλον wood; timber
καὶ και and; even
ὡς ως.1 as; how
λαμπάδα λαμπας lantern
πυρὸς πυρ fire
ἐν εν in
καλάμῃ καλαμη cornstalk
καὶ και and; even
καταφάγονται κατεσθιω consume; eat up
ἐκ εκ from; out of
δεξιῶν δεξιος right
καὶ και and; even
ἐξ εκ from; out of
εὐωνύμων ευωνυμος well-named; southerly
πάντας πας all; every
τοὺς ο the
λαοὺς λαος populace; population
κυκλόθεν κυκλοθεν circling; from all around
καὶ και and; even
κατοικήσει κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
ἔτι ετι yet; still
καθ᾿ κατα down; by
ἑαυτήν εαυτου of himself; his own
12:6
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֡וּא hˈû הוּא he
אָשִׂים֩ ʔāśîm שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
אַלֻּפֵ֨י ʔallufˌê אַלּוּף chief
יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah
כְּֽ kᵊˈ כְּ as
כִיֹּ֧ור ḵiyyˈôr כִּיֹּור basin
אֵ֣שׁ ʔˈēš אֵשׁ fire
בְּ bᵊ בְּ in
עֵצִ֗ים ʕēṣˈîm עֵץ tree
וּ û וְ and
כְ ḵᵊ כְּ as
לַפִּ֥יד lappˌîḏ לַפִּיד torch
אֵשׁ֙ ʔˌēš אֵשׁ fire
בְּ bᵊ בְּ in
עָמִ֔יר ʕāmˈîr עָמִיר grass
וְ wᵊ וְ and
אָ֨כְל֜וּ ʔˌāḵᵊlˈû אכל eat
עַל־ ʕal- עַל upon
יָמִ֧ין yāmˈîn יָמִין right-hand side
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
שְׂמֹ֛אול śᵊmˈôl שְׂמֹאל lefthand side
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עַמִּ֖ים ʕammˌîm עַם people
סָבִ֑יב sāvˈîv סָבִיב surrounding
וְ wᵊ וְ and
יָשְׁבָ֨ה yāšᵊvˌā ישׁב sit
יְרוּשָׁלִַ֥ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
עֹ֛וד ʕˈôḏ עֹוד duration
תַּחְתֶּ֖יהָ taḥtˌeʸhā תַּחַת under part
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ פ yrûšālˈāim . f יְרוּשָׁלִַם Jerusalem
12:6. in die illo ponam duces Iuda sicut caminum ignis in lignis et sicut facem ignis in faeno et devorabunt ad dextram et ad sinistram omnes populos in circuitu et habitabitur Hierusalem rursum in loco suo in Hierusalem
In that day I will make the governors of Juda like a furnace of fire amongst wood, and as a firebrand amongst hay: and they shall devour all the people round about, to the right hand, and to the left: and Jerusalem shall be inhabited again in her own place in Jerusalem.
12:6. In that day, I will set the governors of Judah like a flaming furnace among wood, and like a flaming torch among hay. And they will devour, to the right and to the left, all the surrounding peoples. And Jerusalem will be inhabited again, in her own place, in Jerusalem.
12:6. In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, [even] in Jerusalem.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Предводители иудеев будут недоступны для враждебных действий язычников: приближение к ним будет так же опасно, как опасна для дров жаровня с огнем или как горящий светильник для снопов; этот огонь мужества, воспламеняемый Самим Богом, истребит все окрестные народы со всех сторон; Иерусалим же будет спокойно пребывать на своем месте.
Adam Clarke: Commentary on the Bible - 1831
12:6: Jerusalem shall be inhabited again - This seems to refer to the future conversion of the Jews, and their "return to their own land."
Albert Barnes: Notes on the Bible - 1834
12:6: I will make the governors of Judah like a hearth - or "cauldron" of fire large, broad, deep, and full of fire, among the wood which is prepared for burning, and like a torch of fire in a sheaf The fire could not kindle the wood or the sheaf, of itself, unless applied to it. All is of the agency of God: "I will make."
Ribera: "He foretells the increase of the Church, which by such persecutions shall not be diminished, but shall be marvelously increased. The preachers of the Church shall raise up all the peoples round about, shall destroy all unbelief, and shall kindle the hearts of hearers with the fire of the divine word." "On the right hand and on the left." Ribera: "He indicates the strength and success of the preachers, whom no one can resist nor hinder," as our Lord says, "I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist" Luk 21:15.
And Jerusalem shall again - Rather, "yet, be inhabited." "Yet" is a sort of burden in Zechariah's prophecies . Osorius: "They at once burned up by the flame all the defilement of vices, and kindled the minds of people with the torch of divine love; at once consumed the enemy and cast a heavenly fire into the human heart: 'yet;' in despite of all appearances, of all which is against her. 'She shall yet dwell in her own place in Jerusalem;' for, however the waves of this world chafe and lash themselves into foam against her, they break themselves, not her; as soon as they have reached their utmost height, they fall back; if they toss themselves, and, for a moment, hide her light, they fall down at all sides, and the ray shines out, steady as before; for she is 'founded on a rock,' against which 'the gates of hell' should not 'pRev_ail' Mat 16:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: like an hearth: Isa 10:16, Isa 10:17; Oba 1:18; Rev 20:9
they: Zac 9:15; Psa 149:6-9; Isa 41:15, Isa 41:16; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Mic 4:13, Mic 5:5-8; Rev 19:19, Rev 19:20
on the right: Isa 9:20, Isa 54:3; Co2 6:7
Jerusalem shall: Zac 1:16, Zac 2:4, Zac 2:12, Zac 8:3-5, Zac 14:10, Zac 14:11; Neh. 11:1-36; Jer 30:18, Jer 31:38-40; Eze 48:30-35
John Gill
12:6 In that day will I make the governors of Judah like a hearth of fire among the wood,.... As a large hearth of fire, with wood all about it, devours and consumes it; so shall the governors of Judah be to the nations that shall come up against Jerusalem. The Targum renders it,
"as a garment of fire among wood:''
and like a torch of fire in a sheaf; of wheat, which presently destroys it; see Obad 1:18,
and they shall devour all the people round about, on the right hand and on the left; on the south and on the north, as the Targum interprets it. The phrase denotes the utter destruction of the people on all sides:
and Jerusalem shall be inhabited again in her own place, even in Jerusalem; upon that very spot of ground which was formerly called Jerusalem shall the city be built again, and inhabited; and shall continue, notwithstanding the attempts of all the nations of the earth to destroy it; see Jer 30:18.
John Wesley
12:6 Like a hearth - A hearth on which fire is thoroughly kindled. In her own place - Not built as Nineveh, Babylon, or Rome, in some place near old cities, but in the very same place where old Jerusalem stood.
Robert Jamieson, A. R. Fausset and David Brown
12:6 On "governors of Judah," see on Zech 9:7.
hearth--or pan.
torch . . . in a sheaf--Though small, it shall consume the many foes around. One prophet supplements the other. Thus Isa. 29:1-24; Joel 3:1-21; Zec. 12:1-14:21, describe more Antichrist's army than himself. Daniel represents him as a horn growing out of the fourth beast or fourth kingdom; St. John, as a separate beast having an individual existence. Daniel dwells on his worldly conquests as a king; St. John, more on his spiritual tyranny, whence he adds a second beast, the false prophet coming in a semblance of spirituality. What is briefly described by one is more fully prophesied by the other [ROOS].
12:712:7: Եւ ապրեցուսցէ Տէր զյարկսն Յուդայ որ իսկզբանէն. զի մի՛ մեծաբանեսցեն պարծանք տանն Դաւթի, եւ հպարտութիւն բնակչաց Երուսաղեմի ՚ի վերայ տանն Յուդայ[10878]։ [10878] Բազումք. Յուդայ. որպէս եւ իսկզբա՛՛։ Յօրինակին. Բնակչաց Երուսաղէմ ՚ի վերայ։
7 Տէրը պիտի փրկի Յուդայի երկրի տոհմերը, ինչպէս առաջ, որպէսզի Դաւթի տան պարծանքը եւ Երուսաղէմի բնակիչների հպարտութիւնը բարձր չլինի Յուդայի երկրի համեմատ:
7 Տէրը Յուդային վրանները պիտի փրկէ, Որպէս զի Դաւիթին տանը փառքը Ու Երուսաղէմին բնակիչներուն փառքը Յուդայի վրայ չյոխորտան։
Եւ ապրեցուսցէ Տէր [144]զյարկսն Յուդայ որպէս եւ ի սկզբանէն``. զի մի՛ մեծաբանեսցեն պարծանք տանն Դաւթի, եւ հպարտութիւն բնակչաց Երուսաղեմի ի վերայ տանն Յուդայ:

12:7: Եւ ապրեցուսցէ Տէր զյարկսն Յուդայ որ իսկզբանէն. զի մի՛ մեծաբանեսցեն պարծանք տանն Դաւթի, եւ հպարտութիւն բնակչաց Երուսաղեմի ՚ի վերայ տանն Յուդայ[10878]։
[10878] Բազումք. Յուդայ. որպէս եւ իսկզբա՛՛։ Յօրինակին. Բնակչաց Երուսաղէմ ՚ի վերայ։
7 Տէրը պիտի փրկի Յուդայի երկրի տոհմերը, ինչպէս առաջ, որպէսզի Դաւթի տան պարծանքը եւ Երուսաղէմի բնակիչների հպարտութիւնը բարձր չլինի Յուդայի երկրի համեմատ:
7 Տէրը Յուդային վրանները պիտի փրկէ, Որպէս զի Դաւիթին տանը փառքը Ու Երուսաղէմին բնակիչներուն փառքը Յուդայի վրայ չյոխորտան։
zohrab-1805▾ eastern-1994▾ western am▾
12:712:7 И спасет Господь сначала шатры Иуды, чтобы величие дома Давидова и величие жителей Иерусалима не возносилось над Иудою.
12:7 καὶ και and; even σώσει σωζω save κύριος κυριος lord; master τὰ ο the σκηνώματα σκηνωμα camp; tent Ιουδα ιουδα Iouda; Iutha καθὼς καθως just as / like ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ὅπως οπως that way; how μὴ μη not μεγαλύνηται μεγαλυνω enlarge; magnify καύχημα καυχημα boast; reason for boasting οἴκου οικος home; household Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἔπαρσις επαρσις the κατοικούντων κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem ἐπὶ επι in; on τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas
12:7 וְ wᵊ וְ and הֹושִׁ֧יעַ hôšˈîₐʕ ישׁע help יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] אָהֳלֵ֥י ʔohᵒlˌê אֹהֶל tent יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah בָּ bā בְּ in † הַ the רִֽאשֹׁנָ֑ה rˈišōnˈā רִאשֹׁון first לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of לֹֽא־ lˈō- לֹא not תִגְדַּ֜ל ṯiḡdˈal גדל be strong תִּפְאֶ֣רֶת tifʔˈereṯ תִּפְאֶרֶת splendour בֵּית־ bêṯ- בַּיִת house דָּוִ֗יד dāwˈîḏ דָּוִד David וְ wᵊ וְ and תִפְאֶ֛רֶת ṯifʔˈereṯ תִּפְאֶרֶת splendour יֹשֵׁ֥ב yōšˌēv ישׁב sit יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem עַל־ ʕal- עַל upon יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
12:7. et salvabit Dominus tabernacula Iuda sicut in principio ut non magnifice glorietur domus David et gloria habitantium Hierusalem contra IudamAnd the Lord shall save the tabernacles of Jada, as in the beginning: that the house of David, and the glory of the inhabitants of Jerusalem, may not boast and magnify themselves against Juda.
7. The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem be not magnified above Judah.
12:7. And the Lord will save the tabernacles of Judah, just as in the beginning, so that the house of David and the glory of the inhabitants of Jerusalem may not glorify themselves boastfully against Judah.
12:7. The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify [themselves] against Judah.
The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify [themselves] against Judah:

12:7 И спасет Господь сначала шатры Иуды, чтобы величие дома Давидова и величие жителей Иерусалима не возносилось над Иудою.
12:7
καὶ και and; even
σώσει σωζω save
κύριος κυριος lord; master
τὰ ο the
σκηνώματα σκηνωμα camp; tent
Ιουδα ιουδα Iouda; Iutha
καθὼς καθως just as / like
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
ὅπως οπως that way; how
μὴ μη not
μεγαλύνηται μεγαλυνω enlarge; magnify
καύχημα καυχημα boast; reason for boasting
οἴκου οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἔπαρσις επαρσις the
κατοικούντων κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐπὶ επι in; on
τὸν ο the
Ιουδαν ιουδας Ioudas; Iuthas
12:7
וְ wᵊ וְ and
הֹושִׁ֧יעַ hôšˈîₐʕ ישׁע help
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
אָהֳלֵ֥י ʔohᵒlˌê אֹהֶל tent
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
בָּ בְּ in
הַ the
רִֽאשֹׁנָ֑ה rˈišōnˈā רִאשֹׁון first
לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of
לֹֽא־ lˈō- לֹא not
תִגְדַּ֜ל ṯiḡdˈal גדל be strong
תִּפְאֶ֣רֶת tifʔˈereṯ תִּפְאֶרֶת splendour
בֵּית־ bêṯ- בַּיִת house
דָּוִ֗יד dāwˈîḏ דָּוִד David
וְ wᵊ וְ and
תִפְאֶ֛רֶת ṯifʔˈereṯ תִּפְאֶרֶת splendour
יֹשֵׁ֥ב yōšˌēv ישׁב sit
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
עַל־ ʕal- עַל upon
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
12:7. et salvabit Dominus tabernacula Iuda sicut in principio ut non magnifice glorietur domus David et gloria habitantium Hierusalem contra Iudam
And the Lord shall save the tabernacles of Jada, as in the beginning: that the house of David, and the glory of the inhabitants of Jerusalem, may not boast and magnify themselves against Juda.
12:7. And the Lord will save the tabernacles of Judah, just as in the beginning, so that the house of David and the glory of the inhabitants of Jerusalem may not glorify themselves boastfully against Judah.
12:7. The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify [themselves] against Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Победа над язычниками будет чудесная, и шатры Иуды будут спасены прежде укрепленной столицы; "и никогда уже ни царский дом, ни родовитые и знатные из колена Иуды, ни жители Иерусалима не будут величаться в глазах колена Иуды тем, что оно было под их управлением и подчинялось их определениям; но они будут знать, что и над ними, и над коленом Иуды победа принадлежит Господу" (Иерон 150).
Adam Clarke: Commentary on the Bible - 1831
12:7: The Lord also shall save the tents of Judah first - This, I suppose, refers to the same thing. The Gospel of Christ shall go from the least to the greatest. Eminent men are not the first that are called; the poor have the Gospel preached to them. And this is done in the wise providence of God, that the "glory of the house of David," etc., that secular influence may appear to have no hand in the matter; and that God does not send his Gospel to a great man, because he is such.
Albert Barnes: Notes on the Bible - 1834
12:7: The Lord also shall save the tents of Judah first - Still it is, 'the Lord shall save.' We have, on the one side, the 'siege,' the gathering of all the peoples of the earth 'against Jerusalem, the horse and his rider.' On the other, no human strength; not, as before, in the prophecy of the Maccabees, the bow, the arrow, and the sword, though in the hand of God Zac 9:13. It is thrice, 'I will make' Zac 9:2-3,; 'I will smite' (Zac 9:4 bis); and now, 'The Lord shall save.' By 'the tents,' he probably indicates their defenselessness. God would 'save' them first; that 'the glory of the house of David - 'be not great against' or 'over Judah,' may not overshadow it; but all may be as one; for all is the free gift of God, the mere grace of God, that 'he that glorieth may glory in the Lord' Jer 9:24; Co1 1:31; Co2 10:17, and both "may own that, in both, the victory is the Lord's" (Jerome).
Lap.: "In Christ Jesus is neither Jew nor Greek; neither bond nor free, neither rich nor poor" Gal 3:28; "but all are one," namely a new creation; yea in Christendom the poor are the highest, both because Christ "preached to the poor" Luk 4:18, and pronounced the "poor blessed" Luk 6:20, and He made the Apostles, being poor, nobles in His kingdom, through whom He converted kings and princes, as is written, "ye see your calling, brethren, that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound the wise, and the weak things of the would to confound the things which fire mighty ..." Co1 1:26; and, "Hath not God called the poor in this world, rich in faith, and heirs of the kingdom, which God has promised to them that love Him?" Jam 2:5. The rich and noble have greater hindrances to humility and Christian virtues, than the poor. For honors puff up, wealth and delights weaken the mind; wherefore they need greater grace of Christ to burst their bonds than the poor. Wherefore, for the greater grace shown them, they are bound to give greater thanks unto Christ."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: save: Zac 4:6, Zac 11:11; Isa 2:11-17, Isa 23:9; Jer 9:23, Jer 9:24; Mat 11:25, Mat 11:26; Luk 1:51-53; Luk 10:21; Joh 7:47-49; Rom 3:27; Co1 1:26-31; Co2 4:7-12; Jam 2:5; Jam 4:6
do: Job 19:5; Psa 35:26, Psa 38:16, Psa 55:12
Geneva 1599
12:7 The LORD also shall save the (d) tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem may not magnify [themselves] against Judah.
(d) The people who are now as it were dispersed by the fields, and lie open to their enemies, will be preserved by my power just as if they were under their kings (which is meant by the house of David), or in their defended cities.
John Gill
12:7 The Lord also shall save the tents of Judah first,.... That is, the Jews, who will be in other parts of the land encamped in tents, to defend themselves against their enemies; these will be saved out of the hands of them, before the inhabitants of Jerusalem will be saved; and in such a manner, that it will evidently appear that their salvation is of the Lord: and his end in so doing will be,
that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah; lest the chief of the family of David, and the principal inhabitants of Jerusalem, should glory over their brethren in other parts of Judea; and say it was owing to them that they were saved and delivered out of the hands of their enemies.
John Wesley
12:7 The tents - The unfenced places, the open country, the cottages, or tents. First - First the weaker are saved, next the stronger. The glory - That the illustrious house of David, and the glorious citizens of Jerusalem may not boast of their power, policy and courage.
Robert Jamieson, A. R. Fausset and David Brown
12:7 Judah is to be "first saved," because of her meek acknowledgment of dependence on Jerusalem, subordinate to Jehovah's aid.
tents--shifting and insecure, as contrasted with the solid fortifications of Judah. But God chooses the weak to confound the mighty, that all human glorying may be set aside.
12:812:8: Եւ եղիցի յաւուր յայնմիկ պաշտպանեսցէ Տէր ամենայն բնակչաց Երուսաղեմի. եւ եղիցի որ տկարն իցէ յաւուր յայնմիկ՝ իբրեւ զԴաւիթ. եւ տունն Դաւթի՝ իբրեւ զտունն Աստուծոյ, իբրեւ զհրեշտակ Տեառն առաջի նոցա[10879]։ [10879] Ոմանք. Որ տկարն իցէ ՚ի նոսա յաւուր... իբրեւ զհրեշտակ Տեառն առաջի նորա։
8 Այն օրը Ամենակալ Տէրը պիտի պաշտպանի Երուսաղէմի բնակիչներին, եւ ամենատկարը նրանց մէջ պիտի լինի Դաւթի պէս, իսկ Դաւթի տունը՝ Աստծու տան նման, Տիրոջ հրեշտակի պէս՝ նրանց առաջ»:
8 Այն օրը Տէրը Երուսաղէմին բնակիչներուն պաշտպանութիւն պիտի ընէ. Անոնց մէջ տկար եղողը այն օրը Դաւիթին պէս պիտի ըլլայ, Դաւիթին տունը՝ Աստուծոյ պէս, Տէրոջը հրեշտակին պէս, պիտի ըլլայ անոնց առջեւ։
Եւ եղիցի յաւուր յայնմիկ պաշտպանեսցէ Տէր ամենայն բնակչաց Երուսաղեմի. եւ եղիցի որ տկարն իցէ ի նոսա յաւուր յայնմիկ` իբրեւ զԴաւիթ, եւ տունն Դաւթի` իբրեւ [145]զտունն Աստուծոյ``, իբրեւ զհրեշտակ Տեառն առաջի նոցա:

12:8: Եւ եղիցի յաւուր յայնմիկ պաշտպանեսցէ Տէր ամենայն բնակչաց Երուսաղեմի. եւ եղիցի որ տկարն իցէ յաւուր յայնմիկ՝ իբրեւ զԴաւիթ. եւ տունն Դաւթի՝ իբրեւ զտունն Աստուծոյ, իբրեւ զհրեշտակ Տեառն առաջի նոցա[10879]։
[10879] Ոմանք. Որ տկարն իցէ ՚ի նոսա յաւուր... իբրեւ զհրեշտակ Տեառն առաջի նորա։
8 Այն օրը Ամենակալ Տէրը պիտի պաշտպանի Երուսաղէմի բնակիչներին, եւ ամենատկարը նրանց մէջ պիտի լինի Դաւթի պէս, իսկ Դաւթի տունը՝ Աստծու տան նման, Տիրոջ հրեշտակի պէս՝ նրանց առաջ»:
8 Այն օրը Տէրը Երուսաղէմին բնակիչներուն պաշտպանութիւն պիտի ընէ. Անոնց մէջ տկար եղողը այն օրը Դաւիթին պէս պիտի ըլլայ, Դաւիթին տունը՝ Աստուծոյ պէս, Տէրոջը հրեշտակին պէս, պիտի ըլլայ անոնց առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:812:8 В тот день защищать будет Господь жителей Иерусалима, и самый слабый между ними в тот день будет как Давид, а дом Давида будет как Бог, как Ангел Господень перед ними.
12:8 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὑπερασπιεῖ υπερασπιζω lord; master ὑπὲρ υπερ over; for τῶν ο the κατοικούντων κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἔσται ειμι be ὁ ο the ἀσθενῶν ασθενεω infirm; ail ἐν εν in αὐτοῖς αυτος he; him ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day ὡς ως.1 as; how οἶκος οικος home; household Δαυιδ δαβιδ Dabid; Thavith ὁ ο the δὲ δε though; while οἶκος οικος home; household Δαυιδ δαβιδ Dabid; Thavith ὡς ως.1 as; how οἶκος οικος home; household θεοῦ θεος God ὡς ως.1 as; how ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἐνώπιον ενωπιος in the face; facing αὐτῶν αυτος he; him
12:8 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יָגֵ֤ן yāḡˈēn גנן enclose יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּעַד֙ bᵊʕˌaḏ בַּעַד distance יֹושֵׁ֣ב yôšˈēv ישׁב sit יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be הַ ha הַ the נִּכְשָׁ֥ל nniḵšˌāl כשׁל stumble בָּהֶ֛ם bāhˈem בְּ in בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he כְּ kᵊ כְּ as דָוִ֑יד ḏāwˈîḏ דָּוִד David וּ û וְ and בֵ֤ית vˈêṯ בַּיִת house דָּוִיד֙ dāwîḏ דָּוִד David כֵּֽ kˈē כְּ as אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s) כְּ kᵊ כְּ as מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לִ li לְ to פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
12:8. in die illo proteget Dominus habitatores Hierusalem et erit qui offenderit ex eis in die illa quasi David et domus David quasi Dei sicut angelus Domini in conspectu eiusIn that day shall the Lord protect the inhabitants of Jerusalem, and he that hath offended among them in that day shall be as David: and the house of David, as that of God, as an angel of the Lord in their sight.
8. In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them.
12:8. In that day, the Lord will protect the inhabitants of Jerusalem, and even he who will have offended from them, in that day, will be like David, and the house of David will be like that of God, just like an angel of the Lord in their sight.
12:8. In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David [shall be] as God, as the angel of the LORD before them.
In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David [shall be] as God, as the angel of the LORD before them:

12:8 В тот день защищать будет Господь жителей Иерусалима, и самый слабый между ними в тот день будет как Давид, а дом Давида будет как Бог, как Ангел Господень перед ними.
12:8
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ὑπερασπιεῖ υπερασπιζω lord; master
ὑπὲρ υπερ over; for
τῶν ο the
κατοικούντων κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἔσται ειμι be
ο the
ἀσθενῶν ασθενεω infirm; ail
ἐν εν in
αὐτοῖς αυτος he; him
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
ὡς ως.1 as; how
οἶκος οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
ο the
δὲ δε though; while
οἶκος οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
ὡς ως.1 as; how
οἶκος οικος home; household
θεοῦ θεος God
ὡς ως.1 as; how
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
ἐνώπιον ενωπιος in the face; facing
αὐτῶν αυτος he; him
12:8
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יָגֵ֤ן yāḡˈēn גנן enclose
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּעַד֙ bᵊʕˌaḏ בַּעַד distance
יֹושֵׁ֣ב yôšˈēv ישׁב sit
יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
הַ ha הַ the
נִּכְשָׁ֥ל nniḵšˌāl כשׁל stumble
בָּהֶ֛ם bāhˈem בְּ in
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
כְּ kᵊ כְּ as
דָוִ֑יד ḏāwˈîḏ דָּוִד David
וּ û וְ and
בֵ֤ית vˈêṯ בַּיִת house
דָּוִיד֙ dāwîḏ דָּוִד David
כֵּֽ kˈē כְּ as
אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s)
כְּ kᵊ כְּ as
מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לִ li לְ to
פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
12:8. in die illo proteget Dominus habitatores Hierusalem et erit qui offenderit ex eis in die illa quasi David et domus David quasi Dei sicut angelus Domini in conspectu eius
In that day shall the Lord protect the inhabitants of Jerusalem, and he that hath offended among them in that day shall be as David: and the house of David, as that of God, as an angel of the Lord in their sight.
12:8. In that day, the Lord will protect the inhabitants of Jerusalem, and even he who will have offended from them, in that day, will be like David, and the house of David will be like that of God, just like an angel of the Lord in their sight.
12:8. In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David [shall be] as God, as the angel of the LORD before them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Поддерживаемые божественною силою, даже слабые из иудеев будут сильны, как Давид, славный герой и победитель; а дом Давидов будет проявлять сверхъестественное мужество, обнаруживать сверхчеловеческую силу. Тогда то все народы, восстающие на Иерусалим, будут осуждены на истребление.
Adam Clarke: Commentary on the Bible - 1831
12:8: He that is feeble among them - shall be as David - Here is a marked difference between Judaism and Christianity. So clear, full, and efficient shall be the salvation of believers under the Gospel that the feeblest among them shall be as strong, as full of courage, and as successful as David when he went against Goliath. The least in the kingdom of heaven was greater than John the Baptist.
And the house of David - as the angel of the Lord - The family the Church of the true David, the Lord Jesus, shall be as the angel of the Lord; shall stand in the Divine presence like Gabriel; for Christ hath said, "Blessed are the pure in heart, for they shall see God." So "we all, with open face beholding as in a glass the glory of the Lord, are changed from glory into glory, as by the Spirit of the Lord." Thus the house of David, the true Christians, shall here walk with, after, and before God.
Albert Barnes: Notes on the Bible - 1834
12:8: In that day the Lord shall defend the inhabitants of Jerusalem; and he that is feeble, rather, he theft stumbleth among them, shall be as David - The result of the care and the defense of God is here wholly spiritual, "the strengthening of such as do stand, and the raising up of such as fall." It is not simply one feeble, but one "stumbling" and ready to fall, who becomes as David, the great instance of one who fell, yet was raised. Daniel says of a like trial-time, "And some of those of understanding shall stumble, to try them and to purge and to make them white, to the time of the end" Dan 11:35. Ribera: "Such care will God have of protecting the sons of the Church, when it shall be infested with persecutions, that he who shall have fallen through human infirmity, either deceived by heretics or overcome by fear of tortures, shall arise the more fervent and cautious, and with many tears shall make amends for his sins to God, as did David. "He who stumbled shall be as David," because the sinner returneth' to repentance. This is not said of all times, nor of all (for many have stumbled, who never rose) but chiefly of the first times of the Church and of people of great sanctity, such as were many then."
And the house of David shall be as God - They who stumbled became really like David; but he, though mighty and a great saint of God, though he once fell, was man. How then could the house of David be really like God? Only fully in Him, who, "being in the form of God, thought it not robbery to be equal with God" Phi 2:6; who said, "He who hath seen Me, hath seen My Father also" Joh 14:9; "I and the Father are one" Joh 10:30. And this the prophet brings out by adding, "as the Angel of the Lord before them," that is, that one Angel of the Lord, in whom His very Presence and His Name was; who went before them, to guide them (see "Daniel the prophet" pp. 519-523). Else, having said, "like God," it had been to lessen what he had just said, to add, "like the Angel of the Lord." Our Lord prayed for those who are truly His, "As Thou, Father, art in Me and I in Thee, that they may be one in Us; that they may be one as We are one, I in them, and Thou in Me, that they may be perfect in one" Joh 17:21-23; and Paul saith, "Christ is formed in us" Gal 4:19; "Christ dwelleth in our hearts by faith" Eph 3:17; "Christ liveth in me" Gal 2:20; "Christ is in you" Rom 8:10; "Christ is our life" Col 3:4; "Christ is all and in all" Col 3:11; "we grow into Him which is the Head, even Christ" Eph 4:15; "we are in Christ" Rom 16:7; Co2 5:17; Gal 1:22; and Peter, we are "partakers of the divine nature" Pe2 1:4; and John, "As He is, so are we in this world" Jo1 4:17. Then in a degree the glory of Christ passeth over to those who dwell in Him, and in whom He dwells by the Spirit, as Paul says; "Ye received me, as an angel of God, as Christ Jesus" Gal 4:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: defend: Zac 2:5, Zac 9:8, Zac 9:15, Zac 9:16; Joe 3:16, Joe 3:17
he: Isa 30:26; Jer 30:19-22; Eze 34:23, Eze 34:24; Joe 3:10; Mic 5:8, Mic 7:16; Heb 11:34
feeble: or, abject, Heb. fallen, Isa 49:7, Isa 53:3; Jer 27:10; Mic 7:8
the house: Psa 2:6, Psa 2:7, Psa 45:6, Psa 45:7, Psa 110:1, Psa 110:2; Isa 7:13, Isa 7:14, Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6, Jer 33:15, Jer 33:16; Eze 37:24-26; Hos 1:7, Hos 3:5; Mic 5:2-4; Mat 1:23; Joh 17:21-23; Rom 1:3, Rom 1:4, Rom 9:5; Ti1 3:16; Rev 22:13, Rev 22:16
as the: Zac 3:1, Zac 3:2; Gen 22:15-17, Gen 48:15, Gen 48:16; Exo 23:20, Exo 23:21; Jos 5:13, Jos 5:14; Sa2 14:17-20; Isa 63:9; Hos 12:3; Mal 3:1; Act 7:30-35
Carl Friedrich Keil and Franz Delitzsch
12:8
Zech 12:8. "On that day Jehovah will shelter the inhabitants of Jerusalem; and he that stumbleth among them will be as David on that day; and the house of David as God, as the angel of Jehovah before them. Zech 12:9. And it will come to pass on that day, I will seek to destroy all the nations that come against Jerusalem." In the conflict with the heathen nations, the Lord will endow the inhabitants of Jerusalem with marvellous strength with which to overcome all their foes. The population of Jerusalem is divided into two classes, the weak and the strong. The weak are designated as hannikhshâl, the stumbling one, who cannot stand firmly upon his feet (1Kings 2:4). These are to become like David, the bravest hero of Israel (cf. 1Kings 17:34., 2Kings 17:8). The strong ones, designated as the house, i.e., the household or family of David, are to be like Elohim, i.e., not angels, but God, the Deity, i.e., a superhuman being (cf. Ps 8:6), yea, like the angel of Jehovah, who goes before Israel (לפניהם), or the revealer of the invisible God, who is essentially the equal of Jehovah (see at Zech 1:8). The point of comparison lies in the power and strength, not in moral resemblance to God, as Kliefoth supposes, who takes Elohim as equivalent to Jehovah, and identifies it with the angel of Jehovah, as some of the earlier commentators have done, and places the graduation of Elohim into the angel of Jehovah in the appearance of God in human form, in which case, however, לפניהם has no meaning. This shows rather that the "angel of Jehovah" is simply referred to here in connection with his appearance in the history of Israel, when he went at the head of Israel and smote the Egyptians and all the enemies of Israel (Ex 23:20.; Josh 5:13.). This is evident from the antithesis in Zech 12:9. Whilst Jehovah endows the inhabitants of Jerusalem with supernatural strength, He will seek to destroy all the nations which attack Jerusalem. Biqqēsh, followed by an infinitive with Lamed, to strive after anything, as in Zech 6:7. בּוא על applied to the advance of the enemy against a city (= עלה על, Is 7:1).
John Gill
12:8 In that day shall the Lord defend the inhabitants of Jerusalem,.... As with a shield against their enemies; and such is the Lord to all his people; he is their shield to protect them; he keeps and guards them by his power; he encompasses them about with his favour, as with a shield; and gives unto them the shield of salvation; all which will eminently appear to be the case of the Jews at this time:
and he that is feeble among them at that day shall be as David; they that have the most fearful hearts, and feeble minds, shall be as courageous, as valiant, and as victorious as David; and they that are the weakest, in a spiritual sense, in the grace and in the doctrine of faith, and in that part of it, respecting the use of things indifferent, who are ready to be "offended, stumble, and fall" (d); for the spiritual reign, which will at this time take place, will not be a state of perfection; even those will be like David, beloved of the Lord, kings as well as priests unto God, and as strong in faith as he:
and the house of David shall be as God; the stronger sort of believers among them, such as are strong in the Lord, in the grace of faith, and in the doctrines of the Gospel; they shall have much of God with them, great grace upon them, and be like unto him in goodness, truth, and holiness: or they shall be like "Elohim", the angels, as this word is rendered, Ps 8:5 for knowledge, purity, and readiness to do the will of God; and it follows:
as the Angel of the Lord before them; that is, as Christ, who is the Angel of the covenant, and of the divine Presence; and in whom the name of the Lord is; who is at the head of his people, and goes before them, as their Leader and Commander, and the Captain of salvation, Mic 2:13 whose image they bear, and into which they are changed from glory to glory by the spirit of God; and which will now be very clearly discerned upon the saints in the latter day glory. Kimchi and Ben Melech, by "the house of David", understand the King Messiah (e), who was to be of the seed of David; and so does Cocceius, who takes the "as" to be a note, not of similitude, but of truth, he being truly God, and the Angel of Jehovah. The Targum is,
"the house of David shall be like great men or princes that shall prosper, as the Angel of God before them.''
(d) "lapsabundus, ad lapsum propensus, proprie qui facile offendit", Drusius; "corruens", Montanus; "collapsus", Burkius. (e) R. Isaac Chizzuk Emunah, par. 1. c. 36. p. 307.
John Wesley
12:8 As David - A mighty man of valour. The house of David - Those of the royal line shall be for prudence, and prowess in the conduct of the armies of Israel, most excellent; exprest here in an hyperbole. As the angel - Nay, like the angel of the Lord, like Christ who is captain of our salvation.
Robert Jamieson, A. R. Fausset and David Brown
12:8 Jerusalem, however, also shall be specially strengthened against the foe.
feeble . . . shall be as David--to the Jew, the highest type of strength and glory on earth (2Kings 17:8; 2Kings 18:3; Joel 3:10).
angel of the Lord before them--the divine angel that went "before them" through the desert, the highest type of strength and glory in heaven (Ex 23:20; Ex 32:34). "The house of David" is the "prince," and his family sprung from David (Ezek 45:7, Ezek 45:9). David's house was then in a comparatively weak state.
12:912:9: Եւ եղիցի յաւուր յայնմիկ խնդրեցից բառնա՛լ զամենայն ազգս եկեալս ՚ի վերայ Երուսաղեմի։
9 «Այն օրը ես պիտի բնաջնջեմ այն բոլոր ազգերին, որոնք կը յարձակուեն Երուսաղէմի վրայ:
9 Այն օրը Երուսաղէմի վրայ եկող բոլոր ազգերը Բնաջինջ ընելու ետեւէ պիտի ըլլամ։
Եւ եղիցի յաւուր յայնմիկ խնդրեցից բառնալ զամենայն ազգս եկեալս ի վերայ Երուսաղեմի:

12:9: Եւ եղիցի յաւուր յայնմիկ խնդրեցից բառնա՛լ զամենայն ազգս եկեալս ՚ի վերայ Երուսաղեմի։
9 «Այն օրը ես պիտի բնաջնջեմ այն բոլոր ազգերին, որոնք կը յարձակուեն Երուսաղէմի վրայ:
9 Այն օրը Երուսաղէմի վրայ եկող բոլոր ազգերը Բնաջինջ ընելու ետեւէ պիտի ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
12:912:9 И будет в тот день, Я истреблю все народы, нападающие на Иерусалим.
12:9 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ζητήσω ζητεω seek; desire τοῦ ο the ἐξᾶραι εξαιρω lift out / up; remove πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste τὰ ο the ἐπερχόμενα επερχομαι come on / against ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem
12:9 וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he אֲבַקֵּ֗שׁ ʔᵃvaqqˈēš בקשׁ seek לְ lᵊ לְ to הַשְׁמִיד֙ hašmîḏ שׁמד destroy אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people הַ ha הַ the בָּאִ֖ים bbāʔˌîm בוא come עַל־ ʕal- עַל upon יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
12:9. et erit in die illa quaeram conterere omnes gentes quae veniunt contra HierusalemAnd it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.
9. And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.
12:9. And this shall be in that day: I will seek to crush all the Gentiles that come against Jerusalem.
12:9. And it shall come to pass in that day, [that] I will seek to destroy all the nations that come against Jerusalem.
And it shall come to pass in that day, [that] I will seek to destroy all the nations that come against Jerusalem:

12:9 И будет в тот день, Я истреблю все народы, нападающие на Иерусалим.
12:9
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ζητήσω ζητεω seek; desire
τοῦ ο the
ἐξᾶραι εξαιρω lift out / up; remove
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
τὰ ο the
ἐπερχόμενα επερχομαι come on / against
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
12:9
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
אֲבַקֵּ֗שׁ ʔᵃvaqqˈēš בקשׁ seek
לְ lᵊ לְ to
הַשְׁמִיד֙ hašmîḏ שׁמד destroy
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
הַ ha הַ the
בָּאִ֖ים bbāʔˌîm בוא come
עַל־ ʕal- עַל upon
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
12:9. et erit in die illa quaeram conterere omnes gentes quae veniunt contra Hierusalem
And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.
12:9. And this shall be in that day: I will seek to crush all the Gentiles that come against Jerusalem.
12:9. And it shall come to pass in that day, [that] I will seek to destroy all the nations that come against Jerusalem.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. 10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. 11 In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. 12 And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; 13 The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; 14 All the families that remain, every family apart, and their wives apart.
The day here spoken of is the day of Jerusalem's defence and deliverance, that glorious day when God will appear for the salvation of his people, which, if it do refer to the successes which the Jews had against their enemies in the time of the Maccabees, yet certainly looks further, to the gospel-day, to Christ's victories over the powers of darkness and the great salvation he has wrought for his chosen. Now we have here an account of two remarkable works designed in that day.
I. A glorious work of God to be wrought for his people: "I will seek to destroy all the nations that come against Jerusalem, v. 9. Nations come against Jerusalem, many and mighty nations; but they shall all be destroyed, their power shall be broken, and their attempts baffled; the mischief they intend shall return upon their own head." God will seek to destroy them, not as if he were at a loss for ways and means to bring it about (Infinite Wisdom was never nonplussed), but his seeking to do it intimates that he is very earnest and intent upon it (he is jealous for Zion with great jealousy, and has the day of vengeance in his heart) and that he overrules means and instruments, and all the motions and operations of second causes, in order to it. He is framing evil against them; when he seems to be setting them up he is seeking to destroy them. In Christ's first coming, he sought to destroy him that had the power of death, and did destroy him, bruised the serpent's head, and broke all the powers of darkness that fought against God's kingdom among men and against the faithful friends and subjects of that kingdom; he spoiled them, and made a show of them openly. In his second coming, he will complete their destruction, when he shall put down all opposing rule, principality, and power, and death itself shall be swallowed up in that victory. The last enemy shall be destroyed of all that fought against Jerusalem.
II. A gracious work of God to be wrought in his people, in order to the work that is to be wrought for them. When he seeks to destroy their enemies he will pour upon them the Spirit of grace and supplication. Note, When God intends great mercy for his people the first thing he does is to set them a praying; thus he seeks to destroy their enemies by stirring them up to seek to him that he would do it for them; because, though he has proposed it and promised it, and it is for his own glory to do it, yet he will for this be enquired of by the house of Israel, Ezek. xxxvi. 37. Ask, and it shall be given. This honour will he have to himself, and this honour will he put upon prayer and upon praying people. And it is a happy presage to the distressed church of deliverance approaching, and is, as it were, the dawning of its day, when his people are stirred up to cry mightily to him for it. But this promise has reference to, and is performed in, the graces of the Spirit given to all believers, as that Isa. xliv. 3, I will pour my Spirit upon thy seed, which was fulfilled when Jesus was glorified, John vii. 39. It is a promise of the Spirit, and with him of all spiritual blessings in heavenly things by Christ. Now observe here,
1. On whom these blessings are poured out. (1.) On the house of David, on the great men; for they are no more, and no better, than the grace of God makes them. It was promised (v. 8) that the house of David should be as the angel of the Lord. Now, in order to that, the Spirit of grace is poured upon them; for the more the saints have of the Spirit of grace the more like they are to the holy angels. When God was about to appear for the land, he poured his Spirit of grace upon the house of David, the leading men of the land. It bodes well to a people when princes and great men go before the rest in that which is good, as 2 Chron. xx. 5. The house of David is all summed up in Jesus Christ, the Son of David; and upon him, as the head, the Spirit of grace is poured out, from him to be diffused to all his members; from his fulness we receive, and grace for grace. (2.) On the inhabitants of Jerusalem, the common people; for the operations of the Spirit are the same upon the mean and weak Christians that they are upon the strong and more grown. The inhabitants of Jerusalem cannot influence public affairs by their powers and policies, as the great men of the house of David may, yet they may do good service by their prayers, and therefore upon them the Spirit shall be poured out. The church is Jerusalem, the heavenly Jerusalem; all true believers, that have their conversation in the heaven, are inhabitants of this Jerusalem, and to them this promise belongs. God will pour his Spirit upon them. This is the earnest which all that believe in Christ shall receive; thus they are sanctified; thus they are sealed.
2. What these blessings are: I will pour upon them the Spirit. That includes all good things, as it qualifies us for the favour of God, and all his other gifts. He will pour out the Spirit, (1.) As a Spirit of grace, to sanctify us and to make us gracious. (2.) As a Spirit of supplications, inclining us to, instructing and assisting us in, the duty of prayer. Note, Wherever the Spirit is given as a Spirit of grace, he is given as a Spirit of sanctification. Wherever he is a Spirit of adoption, he teaches to cry, Abba, Father. As soon as ever Paul was converted, Behold, he prays, Acts ix. 11. You may as soon find a living man without breath as a living saint without prayer. There is a more plentiful effusion of the Spirit of prayer now under the gospel than was under the law; and the further the work of sanctification is carried in us the better is the work of supplication carried on by us.
3. What the effect of them will be: I will pour upon them the Spirit of grace. One would think that it should follow, "And they shall look on him whom they have believed, and shall rejoice" (and it is true that that is one of the fruits of the pouring out of the Spirit, whence we read of the joy of the Holy ghost), but it follows, They shall mourn; for there is a holy mourning, that is the effect of the pouring out of the Spirit, a mourning for sin, which is of use to quicken faith in Christ and qualify for joy in God. It is here made the matter of a promise that they shall mourn, for there is a mourning that will end in rejoicing and has a blessing entailed upon it. This mourning is a fruit of the Spirit of grace, an evidence of a work of grace in the soul, and a companion of the Spirit of supplication, as it expresses lively affections working in prayer; hence prayers and tears are often put together, 2 Kings xx. 5. Jacob, that wrestler with God, wept and made supplication. But here it is a mourning for sin that is the effect of the pouring out of the Spirit.
(1.) It is a mourning grounded upon a sight of Christ: They shall look on me whom they have pierced, and shall mourn for him. Here, [1.] It is foretold that Christ should be pierced, and this scripture is quoted as that which was fulfilled when Christ's side was pierced upon the cross; see John xix. 37. [2.] He is spoken of as one whom we have pierced; it is spoken primarily of the Jews, who persecuted him to death (and we find that those who pierced him are distinguished from the other kindreds of the earth that shall wail because of him, Rev. i. 7); yet it is true of us all as sinners, we have pierced Christ, inasmuch as our sins were the cause of his death, for he was wounded for our transgressions, and they are the grief of his soul; he is broken with the whorish heart of sinners, who therefore are said to crucify him afresh and put him to open shame. [3.] Those that truly repent of sin look upon Christ as one whom they have pierced, who was pierced for their sins and is pierced by them; and this engages them to look unto him, as those that are deeply concerned for him. [4.] This is the effect of their looking to Christ; it makes them mourn. This was particularly fulfilled in those to whom Peter preached Christ crucified; when they heard it those who had had a hand in piercing him were pricked to the heart, and cried out, What shall we do? It is fulfilled in all those who sorrow for sin after a godly sort; they look to Christ, and mourn for him, not so much for his sufferings as for their own sins that procured them. Note, The genuine sorrows of a penitent soul flow from the believing sight of a pierced Saviour. Looking by faith upon the cross of Christ will set us a mourning for sin after a godly sort.
(2.) It is a great mourning. [1.] it is like the mourning of a parent for the death of a beloved child. They shall mourn for sin as one mourns for an only son, in whose grave the hopes of his family are buried, and shall be inwardly in bitterness as one that is in bitterness for his first-born, as the Egyptians were when there was a cry throughout all their land for the death of their first-born. The sorrow of children for the death of their parents is sometimes counterfeited, is often small, and soon wears off and is forgotten; but the sorrow of parents for a child, for a son, for an only son, for a first-born, is natural, sincere, unforced, and unaffected, it is secret and lasting; such are the sorrows of a true penitent, flowing purely from love to Christ above any other. [2.] It is like the mourning of a people for the death of a wise and good prince. It shall be like the mourning of Hadadrimmon in the valley of Megiddon, where good king Josiah was slain, for whom there was a general lamentation (v. 11), and perhaps the greater because they were told that it was their sin that provoked God to deprive them of so great a blessing; therefore they cried out, The crown has fallen from our head. Woe unto us, for we have sinned! Lam. v. 16. Christ is our King; our sins were his death, and, for that reason, ought to be our grief.
(3.) It is a general universal mourning (v. 12): The land shall mourn. The land itself put on mourning at the death of Christ, for there was then darkness over all the land, and the earth trembled; but this is a promise that, in consideration of the death of Christ, multitudes shall be effectually brought to sorrow for sin and turn to God; it shall be such a universal gracious mourning as was when all the house of Israel lamented after the Lord, 1 Sam. vii. 2. Some think this is yet to have its complete accomplishment in the general conversion of the Jewish nation.
(4.) It is also a private particular mourning. There shall be not only a mourning of the land, by its representatives in a general assembly (as Judg. ii. 5, when the place was called Bochim--A place of weepers), but it shall spread itself into all corners of the land: Every family apart shall mourn (v. 12), all the families that remain, v. 14. All have contributed to the guilt, and therefore all shall share in the grief. Note, The exercises of devotion should be performed by private families among themselves, besides their joining in public assemblies for religious worship. National fasts must be observed, not only in our synagogues, but in our houses. In the mourning here foretold the wives mourn apart by themselves, in their own apartment, as Esther and her maids. And some think it intimates their denying themselves the use even of lawful delights in a time of general humiliation 1 Cor. vii. 5. Four several families are here specified as examples to others in this mourning:-- [1.] Two of them are royal families: the house of David, in Solomon, and the house of Nathan, another son of David, brother to Solomon, from whom Zerubbabel descended, as appears by Christ's genealogy, Luke iii. 27-31. The house of David, particularly that of Nathan, which is now the chief branch of that house, shall go before in this good work. The greatest princes must not think themselves exempted from the law of repentance, but rather obliged most solemnly to express it, for the exciting of others, as Hezekiah humbled himself (2 Chron. xxxii. 26), the princes and the king (2 Chron. xii. 6), and the king of Nineveh, Jonah iii. 6. [2.] Two of them are sacred families (v. 13), the family of the house of Levi, which was God's tribe, and in it particularly the family of Shimei, which was a branch of the tribe of Levi (1 Chron. vi. 17), and probably some of the descendants of that family were now of note for preachers to the people or ministers to the altar. As the princes must mourn for the sins of the magistracy, so must the priests for the iniquity of the holy things. In times of general tribulation and humiliation the Lord's ministers are concerned to weep between the porch and the altar (Joel ii. 17), and not only there, but in their houses apart; for in what families should godliness, both in the form and in the power of it, be found, if not in ministers' families?
Adam Clarke: Commentary on the Bible - 1831
12:9: I will seek to destroy all the nations - When this time shall arrive, all nations that "will not receive the faith of our Lord Jesus" shall be destroyed, when the longsuffering of God shall no longer wait upon them. This seems to belong to a period yet very remote.
Albert Barnes: Notes on the Bible - 1834
12:9: In that day, I will seek to destroy - Woe indeed to those, whom Almighty God shall "'seek' to destroy!" Man may seek earnestly to do, what at last he cannot do. Still it is an earnest seeking. And whether it is used of human seeking which fails, or which succeeds Sa1 14:4; Sa1 23:10; Ecc 12:10, inchoate or permitted Kg1 11:22; Zac 6:7, it is always used of seeking to do, what it is a person's set purpose to do if he can. Here it is spoken of Almighty God . Ribera: "He saith not, 'I will destroy' but 'I will seek to destroy,' that is, it shall ever be My care to destroy all the enemies of the Church, that they may in no way pRev_ail against it: this I will do alway to the end of the world."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: I will: Zac 12:2; Isa 54:17; Hag 2:22
John Gill
12:9 And it shall come to pass in that day,.... So often mentioned in this chapter; by which is meant the latter part of the Gospel dispensation, the spiritual reign of Christ:
that I will seek to destroy all the nations that come against Jerusalem; and shall destroy them. The whole of this paragraph seems to refer to the same as in Ezek 38:1.
John Wesley
12:9 I will seek - I will purposely and effectually do it.
Robert Jamieson, A. R. Fausset and David Brown
12:9 I will seek to destroy--I will set Myself with determined earnestness to destroy (Hag 2:22).
12:1012:10: Եւ հեղից ՚ի վերայ տանն Դաւթի՝ եւ ՚ի վերայ բնակչաց Երուսաղեմի հոգի շնորհաց եւ գթութեան։ Եւ հայեսցին առ իս փոխանակ կաքաւելոյն. եւ կոծեսցին ՚ի վերայ նորա կո՛ծ իբրեւ ՚ի վերայ սիրելւոյ. եւ աշխարեսցեն աշխա՛ր իբրեւ ՚ի վերայ անդրանկան[10880]։ [10880] ՚Ի լուս՛՛. ՚ի վերայ՝ Առ իս փոխանակ կաքաւելոյն. նշանակի՝ յոր խոցեցին. զոր երեք օրինակք համեմատք իրերաց՝ ՚ի բնաբանի մուծեալ այսպէս գրեն. Եւ հայեսցին առ իս յոր խոցեցին փոխանակ կաքաւելոյն։
10 Շնորհի ու գթութեան հոգի պիտի հեղեմ Դաւթի տան եւ Երուսաղէմի բնակիչների վրայ. նրանք իրենց հայեացքը պիտի դարձնեն դէպի ինձ, պարելու փոխարէն լաց ու կոծ պիտի անեն, ինչպէս ողբում են սիրելի էակի վրայ, սուգ պիտի անեն, ինչպէս սգում են անդրանիկ զաւակի վրայ:
10 Դաւիթին տանը վրայ Եւ Երուսաղէմին բնակիչներուն վրայ Շնորհքի եւ աղօթքի հոգին պիտի թափեմ, Եւ անոնք իրենց խոցածին պիտի նային։Անոր վրայ մէկ հատիկ զաւակի վրայ ողբալու պէս պիտի ողբան, Անոր վրայ անդրանիկ զաւակի վրայ ցաւելու պէս պիտի ցաւին։
Եւ հեղից ի վերայ տանն Դաւթի եւ ի վերայ բնակչաց Երուսաղեմի հոգի շնորհաց եւ [146]գթութեան. եւ հայեսցին առ իս յոր խոցեցինն, եւ կոծեսցին ի վերայ նորա կոծ իբրեւ ի վերայ [147]սիրելւոյ, եւ աշխարեսցեն աշխար իբրեւ ի վերայ անդրանկան:

12:10: Եւ հեղից ՚ի վերայ տանն Դաւթի՝ եւ ՚ի վերայ բնակչաց Երուսաղեմի հոգի շնորհաց եւ գթութեան։ Եւ հայեսցին առ իս փոխանակ կաքաւելոյն. եւ կոծեսցին ՚ի վերայ նորա կո՛ծ իբրեւ ՚ի վերայ սիրելւոյ. եւ աշխարեսցեն աշխա՛ր իբրեւ ՚ի վերայ անդրանկան[10880]։
[10880] ՚Ի լուս՛՛. ՚ի վերայ՝ Առ իս փոխանակ կաքաւելոյն. նշանակի՝ յոր խոցեցին. զոր երեք օրինակք համեմատք իրերաց՝ ՚ի բնաբանի մուծեալ այսպէս գրեն. Եւ հայեսցին առ իս յոր խոցեցին փոխանակ կաքաւելոյն։
10 Շնորհի ու գթութեան հոգի պիտի հեղեմ Դաւթի տան եւ Երուսաղէմի բնակիչների վրայ. նրանք իրենց հայեացքը պիտի դարձնեն դէպի ինձ, պարելու փոխարէն լաց ու կոծ պիտի անեն, ինչպէս ողբում են սիրելի էակի վրայ, սուգ պիտի անեն, ինչպէս սգում են անդրանիկ զաւակի վրայ:
10 Դաւիթին տանը վրայ Եւ Երուսաղէմին բնակիչներուն վրայ Շնորհքի եւ աղօթքի հոգին պիտի թափեմ, Եւ անոնք իրենց խոցածին պիտի նային։Անոր վրայ մէկ հատիկ զաւակի վրայ ողբալու պէս պիտի ողբան, Անոր վրայ անդրանիկ զաւակի վրայ ցաւելու պէս պիտի ցաւին։
zohrab-1805▾ eastern-1994▾ western am▾
12:1012:10 А на дом Давида и на жителей Иерусалима изолью дух благодати и умиления, и они воззрят на Него, Которого пронзили, и будут рыдать о Нем, как рыдают об единородном сыне, и скорбеть, как скорбят о первенце.
12:10 καὶ και and; even ἐκχεῶ εκχεω pour out; drained ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐπὶ επι in; on τοὺς ο the κατοικοῦντας κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem πνεῦμα πνευμα spirit; wind χάριτος χαρις grace; regards καὶ και and; even οἰκτιρμοῦ οικτιρμος compassion καὶ και and; even ἐπιβλέψονται επιβλεπω look on πρός προς to; toward με με me ἀνθ᾿ αντι against; instead of ὧν ος who; what κατωρχήσαντο κατορχεομαι and; even κόψονται κοπτω cut; mourn ἐπ᾿ επι in; on αὐτὸν αυτος he; him κοπετὸν κοπετος lamentation ὡς ως.1 as; how ἐπ᾿ επι in; on ἀγαπητὸν αγαπητος loved; beloved καὶ και and; even ὀδυνηθήσονται οδυναω in pain; pain ὀδύνην οδυνη pain ὡς ως.1 as; how ἐπὶ επι in; on πρωτοτόκῳ πρωτοτοκος firstborn
12:10 וְ wᵊ וְ and שָׁפַכְתִּי֩ šāfaḵtˌî שׁפך pour עַל־ ʕal- עַל upon בֵּ֨ית bˌêṯ בַּיִת house דָּוִ֜יד dāwˈîḏ דָּוִד David וְ wᵊ וְ and עַ֣ל׀ ʕˈal עַל upon יֹושֵׁ֣ב yôšˈēv ישׁב sit יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem ר֤וּחַ rˈûₐḥ רוּחַ wind חֵן֙ ḥˌēn חֵן grace וְ wᵊ וְ and תַ֣חֲנוּנִ֔ים ṯˈaḥᵃnûnˈîm תַּחֲנוּן supplication וְ wᵊ וְ and הִבִּ֥יטוּ hibbˌîṭû נבט look at אֵלַ֖י ʔēlˌay אֶל to אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דָּקָ֑רוּ dāqˈārû דקר pierce וְ wᵊ וְ and סָפְד֣וּ sāfᵊḏˈû ספד lament עָלָ֗יו ʕālˈāʸw עַל upon כְּ kᵊ כְּ as מִסְפֵּד֙ mispˌēḏ מִסְפֵּד wailing עַל־ ʕal- עַל upon הַ ha הַ the יָּחִ֔יד yyāḥˈîḏ יָחִיד only one וְ wᵊ וְ and הָמֵ֥ר hāmˌēr מרר be bitter עָלָ֖יו ʕālˌāʸw עַל upon כְּ kᵊ כְּ as הָמֵ֥ר hāmˌēr מרר be bitter עַֽל־ ʕˈal- עַל upon הַ ha הַ the בְּכֹֽור׃ bbᵊḵˈôr בְּכֹר first-born
12:10. et effundam super domum David et super habitatores Hierusalem spiritum gratiae et precum et aspicient ad me quem confixerunt et plangent eum planctu quasi super unigenitum et dolebunt super eum ut doleri solet in morte primogenitiAnd I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace, and of prayers: and they shall look upon me, whom they have pierced: and they shall mourn for him as one mourneth for an only son, and they shall grieve over him, as the manner is to grieve for the death of the firstborn.
10. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look unto me whom they have pierced: and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.
12:10. And I will pour out upon the house of David and upon the inhabitants of Jerusalem, the spirit of grace and of prayers. And they will look upon me, whom they have pierced, and they will mourn for him as one mourns for an only son, and they will feel sorrow over him, as one would be sorrowful at the death of a firstborn.
12:10. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for [his] only [son], and shall be in bitterness for him, as one that is in bitterness for [his] firstborn.
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for [his] only [son], and shall be in bitterness for him, as one that is in bitterness for [his] firstborn:

12:10 А на дом Давида и на жителей Иерусалима изолью дух благодати и умиления, и они воззрят на Него, Которого пронзили, и будут рыдать о Нем, как рыдают об единородном сыне, и скорбеть, как скорбят о первенце.
12:10
καὶ και and; even
ἐκχεῶ εκχεω pour out; drained
ἐπὶ επι in; on
τὸν ο the
οἶκον οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
κατοικοῦντας κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
πνεῦμα πνευμα spirit; wind
χάριτος χαρις grace; regards
καὶ και and; even
οἰκτιρμοῦ οικτιρμος compassion
καὶ και and; even
ἐπιβλέψονται επιβλεπω look on
πρός προς to; toward
με με me
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
κατωρχήσαντο κατορχεομαι and; even
κόψονται κοπτω cut; mourn
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
κοπετὸν κοπετος lamentation
ὡς ως.1 as; how
ἐπ᾿ επι in; on
ἀγαπητὸν αγαπητος loved; beloved
καὶ και and; even
ὀδυνηθήσονται οδυναω in pain; pain
ὀδύνην οδυνη pain
ὡς ως.1 as; how
ἐπὶ επι in; on
πρωτοτόκῳ πρωτοτοκος firstborn
12:10
וְ wᵊ וְ and
שָׁפַכְתִּי֩ šāfaḵtˌî שׁפך pour
עַל־ ʕal- עַל upon
בֵּ֨ית bˌêṯ בַּיִת house
דָּוִ֜יד dāwˈîḏ דָּוִד David
וְ wᵊ וְ and
עַ֣ל׀ ʕˈal עַל upon
יֹושֵׁ֣ב yôšˈēv ישׁב sit
יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
ר֤וּחַ rˈûₐḥ רוּחַ wind
חֵן֙ ḥˌēn חֵן grace
וְ wᵊ וְ and
תַ֣חֲנוּנִ֔ים ṯˈaḥᵃnûnˈîm תַּחֲנוּן supplication
וְ wᵊ וְ and
הִבִּ֥יטוּ hibbˌîṭû נבט look at
אֵלַ֖י ʔēlˌay אֶל to
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דָּקָ֑רוּ dāqˈārû דקר pierce
וְ wᵊ וְ and
סָפְד֣וּ sāfᵊḏˈû ספד lament
עָלָ֗יו ʕālˈāʸw עַל upon
כְּ kᵊ כְּ as
מִסְפֵּד֙ mispˌēḏ מִסְפֵּד wailing
עַל־ ʕal- עַל upon
הַ ha הַ the
יָּחִ֔יד yyāḥˈîḏ יָחִיד only one
וְ wᵊ וְ and
הָמֵ֥ר hāmˌēr מרר be bitter
עָלָ֖יו ʕālˌāʸw עַל upon
כְּ kᵊ כְּ as
הָמֵ֥ר hāmˌēr מרר be bitter
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
בְּכֹֽור׃ bbᵊḵˈôr בְּכֹר first-born
12:10. et effundam super domum David et super habitatores Hierusalem spiritum gratiae et precum et aspicient ad me quem confixerunt et plangent eum planctu quasi super unigenitum et dolebunt super eum ut doleri solet in morte primogeniti
And I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace, and of prayers: and they shall look upon me, whom they have pierced: and they shall mourn for him as one mourneth for an only son, and they shall grieve over him, as the manner is to grieve for the death of the firstborn.
12:10. And I will pour out upon the house of David and upon the inhabitants of Jerusalem, the spirit of grace and of prayers. And they will look upon me, whom they have pierced, and they will mourn for him as one mourns for an only son, and they will feel sorrow over him, as one would be sorrowful at the death of a firstborn.
12:10. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for [his] only [son], and shall be in bitterness for him, as one that is in bitterness for [his] firstborn.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Но не довольно внешней безопасности и блистательных побед над язычниками. Дому Давидову и иерусалимлянам необходимо раскаянием очистить свое тяжкое преступление и снять с себя греховное бремя. Это совершается не без благодатного воздействия; приняв свыше духа благодати и умиления, они обращают свои взоры к Тому, Кого в ослеплении своем предали смерти и оплакивают его самым искренним и неутешным плачем: так плачут только о единородном сыне, так скорбят только о первенце. - XII:10, по букв. смыслу подлинного выражения (воззрят на Него, Которого пронзили), заключает мысль как бы о предании смерти Самого Иеговы.

Изъясняя стих 10, Кейль замечает, что "нельзя, конечно, понимать этот стих в смысле предания смерти Самого Иеговы, Творца неба и земли. Здесь следует разуметь смерть Ангела Иеговы, единого по существу с Иеговою, в лице Иисуса Христа сделавшегося человеком. Так как Захария несколько раз пришествие Мессии изображает как явление Иеговы Своему народу, в лице Ангела Своего, то, соответственно такому представлению, он мог и смерть Ангела обозначить как смерть Самого Иеговы... При этом переход от 1: л. к 3: указывает на то, что Умерщвленный по существу составляет одно с Иеговою, будучи, однако, отдельною от премирного Бога личностью" (S. 638). Св. Ефрем, толкуя слова: воззрят нань. Егоже прободоша в историческом смысле, относит их к Иуде Маккавею (с. 225, Marti 447); но вместе с тем он же относит их и ко Христу распятому, Которого ребра были прободены (ср. Кир 187:-188; Феод 167; Иерон 154). Таким образом, евангелист Иоанн, древние толковники и следующие им комментаторы нового времени в Зах XII:10: видят пророчество о крестной смерти Спасителя. О факте буквального исполнения этого пророчества даже во внешних подробностях Кейль замечает, что "оно служит к тому, чтобы внутреннюю связь пророчества с историческим осуществлением его сделать настолько ясною, чтобы даже неверующие не имели возможности с достаточною основательностью отвергать ее" (S. 638, Cf. S. 662).
Adam Clarke: Commentary on the Bible - 1831
12:10: I will pour upon the house of David - This is the way in which the Jews themselves shall be brought into the Christian Church.
1. "They shall have the spirit of grace," God will show them that he yet bears favor to them.
2. They shall be excited to fervent and continual prayer for the restoration of the Divine favor.
3. Christ shall be preached unto them; and they shall look upon and believe in him whom they pierced, whom they crucified at Jerusalem.
4. This shall produce deep and sincere repentance; they shall mourn, and be in bitterness of soul, to think that they had crucified the Lord of life and glory, and so long continued to contradict and blaspheme, since that time.
Albert Barnes: Notes on the Bible - 1834
12:10: And I will pour - As He promised by Joel, "I will pour out My Spirit upon all flesh" (Joe 2:28. See vol. i. pp. 193, 194), largely, abundantly, "upon the house of David and the inhabitants of Jerusalem," all, highest and lowest, from first to last, the "Spirit of grace and supplication," that is, the "Holy Spirit" which conveyeth "grace," as "the Spirit of wisdom and understanding" Isa 11:2 is "the Spirit" infusing "wisdom and understanding," and the "Spirit of counsel and might" is that same Spirit, imparting the gift "of counsel" to see what is to be done and "of might" to do it, and the Spirit "of the knowledge and of the fear of the Lord" is that same "Spirit," infusing loving acquaintance with God, with awe at His infinite Majesty. So "the Spirit of grace and supplication," is that same Spirit, infusing grace and bringing into a state of favor with God, and a "Spirit of supplication" is that Spirit, calling out of the inmost soul the cry for a yet larger measure of the grace already given. Paul speaks of "the love of God poured out in our hearts by the Holy Spirit which is given unto us" Rom 5:5; and of "insulting the Spirit of grace" , rudely repulsing the Spirit, who giveth grace. Osorius: "When God Himself says, 'I will pour out,' He sets forth the greatness of His bountifulness whereby He bestoweth all things."
And they shall look - with trustful hope and longing. Cyril: "When they had nailed the Divine Shrine to the Wood, they who had crucified Him, stood around, impiously mocking. But when He had laid down His life for us, "the centurion and they that were with him, watching Jesus, seeing the earthquake and those things which were done, feared greatly, saying, Truly this was the Son of God" Mat 27:54. As it ever is with sin, compunction did not come till the sin was over: till then, it was overlaid; else the sin could not be done. At the first conversion, the three thousand "were pricked 'in the heart.' "when told that He "whom they had taken and with wicked hands had crucified and slain, is Lord and Christ" Act 2:23, Act 2:36. This awoke the first penitence of him who became Paul. "Saul, Saul, why persecutest thou Me?" This has been the center of Christian devotion ever since, the security against passion, the impulse to self-denial, the parent of zeal for souls, the incentive to love; this has struck the rock, that it gushed forth in tears of penitence: this is the strength and vigor of hatred of sin, to look to Him whom our sins pierced, "who" Paul says, "loved me and gave Himself for me." Osorius: "We all lifted Him up upon the Cross; we transfixed with the nails His hands and feet; we pierced His Side with the spear. For if man had not sinned, the Son of God would have endured no torment."
And they shall mourn for Him, as one mourneth for an only son, and shall be in bitterness for Him, as one that is in bitterness for a first-born - We feel most sensibly the sorrows of this life, passing as they are; and of these, the loss of an only son is a proverbial sorrow. "O daughter of My people, gird thee with sackcloth and wallow thyself in ashes," God says; "make thee the mourning of an only son, Most bitter lamentation" Jer 6:26. "I will make it as the mourning of an only son" Amo 8:10. The dead man carried out, "the only son of his mother and she was a widow," is recorded as having touched the heart of Jesus. Alb.: "And our Lord, to the letter, was the Only-Begotten of His Father and His mother." He was "the first-begotten of every creature" Col 1:15, and "we saw His glory, the glory as of the Only-Begotten of the Father, full of grace and truth" Joh 1:14. This mourning for Him whom our sins pierced and nailed to the tree, is continued, week by week, by the pious, on the day of the week, when He suffered for us, or in the perpetual memorial of His Precious Death in the Holy Eucharist, and especially in Passion-Tide. God sends forth anew "the Spirit of grace and supplication," and the faithful mourn, because of their share in His Death. The prophecy had a rich and copious fulfillment in that first conversion in the first Pentecost; a larger fulfillment awaits it in the end, when, after the destruction of antichrist, "all Israel shall" be converted and "be saved." Rom 11:26.
There is yet a more awful fulfillment; when "He cometh with clouds, and every eye shall see Him, and they which pierced Him, and all kindreds of the earth shall wail because of Him" Rev 1:7. But meanwhile it is fulfilled in every solid conversion of Jew pagan or careless Christian, as well as in the devotion of the pious. Zechariah has concentrated in few words the tenderest devotion of the Gospel, "They shall look on Me whom they pierced." Lap.: "Zechariah teaches that among the various feelings which we can elicit from the meditation on the Passion of Christ, as admiration, love, gratitude, compunction, fear, penitence, imitation, patience, joy, hope, the feeling of compassion stands eminent, and that it is this, which we especially owe to Christ suffering for us. For who would not in his inmost self grieve with Christ, innocent and holy, yea the Only Begotten Son of God, when he sees Him nailed to the Cross and enduring so lovingly for him sufferings so manifold and so great? Who would not groan out commiseration, and melt into tears? Truly says Bonaventure in his 'goad of divine love:' 'What can be more fruitful, what sweeter than, with the whole heart, to suffer with that most bitter suffering of our Lord Jesus Christ? '"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: I will pour: Pro 1:23; Isa 32:15, Isa 44:3, Isa 44:4, Isa 59:19-21; Eze 39:29; Joe 2:28, Joe 2:29; Act 2:17, Act 2:33, Act 10:45, Act 11:15; Tit 3:5, Tit 3:6
the house: Zac 12:7
the spirit: Psa 51:12
of supplications: Jer 31:9, Jer 50:4; Rom 8:15, Rom 8:26; Eph 6:18; Jde 1:20
they shall look: That this relates to the crucifixion of Jesus of Nazareth, and to his being pierced by the soldier's spear, we have the authority of the inspired apostle John for affirming; and this application agrees with the opinion of some of the ancient Jews, who interpret it of Messiah the son of David, as Moses Hadarson, on Gen. 28, though Jarchi and Abarbanel refer it to the death of Messiah the son of Joseph, whom they say was to be the suffering Messiah, while the former is to be the triumphant Messiah. Psa 22:16, Psa 22:17; Joh 1:29, Joh 19:34-37; Heb 12:2; Rev 1:7
they shall mourn: Jer 6:26; Amo 8:10; Mat 24:30, Mat 26:75; Act 2:37; Co2 7:9-11
Carl Friedrich Keil and Franz Delitzsch
12:10
But the Lord will do still more than this for His people. He will renew it by pouring out His spirit of grace upon it, so that it will come to the knowledge of the guilt it has incurred by the rejection of the Saviour, and will bitterly repent of its sin. Zech 12:10. "And I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they will look upon me, whom they have pierced, and will mourn over him like the mourning over an only one, and will grieve bitterly over him, as one grieves bitterly over the first-born." This new promise is simply attached to the previous verse by ו consec. (ושׁפכתּי). Through this mode of attachment such connections as that suggested by Kliefoth, "But such glory can only be enjoyed by rebellious Israel when it is converted, and acknowledges and bewails Him whom it has rejected," are precluded, as at variance with the text. There is not a word in the text about conversion as the condition on which the glory set before them in Zech 12:3-9 was to be obtained; on the contrary, conversion is represented as one fruit of the outpouring of the spirit of prayer upon the nation; and this outpouring of the Spirit is introduced by ושׁפכתּי, which corresponds to אבקּשׁ in Zech 12:9, as a new feature in the salvation, to be added to the promise of the destruction of the nations which fight against Jerusalem. The fact that only the inhabitants of Jerusalem are named, and not those of Judah also, is explained correctly by the commentators from the custom of regarding the capital as the representative of the whole nation. And it follows eo ipso from this, that in Zech 12:8 also the expression "inhabitants of Jerusalem" is simply an individualizing epithet for the whole of the covenant nation. But just as in Zech 12:8 the house of David is mentioned emphatically along with these was the princely family and representative of the ruling class, so is it also in Zech 12:10, for the purpose of expressing the thought that the same salvation is to be enjoyed by the whole nation, in all its ranks, from the first to the last. The outpouring of the Spirit points back to Joel 3:1., except that there the Spirit of Jehovah generally is spoken of, whereas here it is simply the spirit of grace and of supplication. Chēn does not mean "prayer," nor emotion, or goodness, or love (Hitzig, Ewald), but simply grace or favour; and here, as in Zech 4:7, the grace of God; not indeed in its objectivity, but as a principle at work in the human mind. The spirit of grace is the spirit which produces in the mind of man the experience of the grace of God. But this experience begets in the soul of sinful man the knowledge of sin and guilt, and prayer for the forgiveness of sin, i.e., supplication; and this awakens sorrow and repentance. הבּיטוּ אלי, they look upon me. Hibbı̄t, used of bodily sight as well as spiritual (cf. Num 21:9). The suffix in אלי (to me) refers to the speaker. This is Jehovah, according to Zech 12:1, the creator of the heaven and the earth. את־אשׁר דּקרוּ, not "Him whom they pierced," but simply "whom they pierced." את, that is to say, is not governed by hibbı̄tū as a second object, but simply refers to אלי, to me, "whom they pierced," את־אשׁר is chosen here, as in Jer 38:9, in the place of the simple אשׁר, to mark אשׁר more clearly as an accusative, since the simple אשׁר might also be rendered "who pierced (me):" cf. Ges. 123, 2, Not. 1. Dâqar does not mean to ridicule, or scoff at, but only to pierce, thrust through, and to slay by any kind of death whatever (cf. Lam 4:9). And the context shows that here it signifies to put to death. With reference to the explanation proposed by Calvin, "whom they have harassed with insults," Hitzig has very properly observed: "If it were nothing more than this, wherefore such lamentation over him, which, according to the use of ספד, with על governing the person, and from the similes employed, is to be regarded as a lamentation for the dead?" It is true that we have not to think of a slaying of Jehovah, the creator of the heaven and the earth, but simply of the slaying of the Maleach Jehovah, who, being of the same essence with Jehovah, became man in the person of Jesus Christ. As Zechariah repeatedly represents the coming of the Messiah as a coming of Jehovah in His Maleach to His people, he could, according to this view, also describe the slaying of the Maleach as the slaying of Jehovah. And Israel having come to the knowledge of its sin, will bitterly bewail this deed. עליו does not mean thereat, i.e., at the crime, but is used personally, over him whom they have pierced. Thus the transition from the first person (אלי) to the third (עליו) points to the fact that the person slain, although essentially one with Jehovah, is personally distinct from the Supreme God. The lamentation for the only son (yâshı̄d: cf. Amos 8:10) and for the first-born is the deepest and bitterest death-wail. The inf. abs. hâmēr, which is used in the place of the finite verb, signifies making bitter, to which mispēd is to be supplied from the previous sentence (cf. מספּד תּמרוּרים, Jer 6:26).
The historical fulfilment of this prophecy commenced with the crucifixion of the Son of God, who had come in the flesh. The words הבּיטוּ אלי את־אשׁר דּקרוּ are quoted in the Gospel of John (Jn 19:37), according to the Greek rendering ὄψονται εἰς ὅν ἐξεκέντησαν, which probably emanated not from the lxx, but from Aquila, or Theodotion, or Symmachus, as having been fulfilled in Christ, by the fact that a soldier pierced His side with a lance as He was hanging upon the cross (vid., Jn 19:34). If we compare this quotation with the fact mentioned in Jn 19:36, that they did not break any of His bones, there can be no doubt that John quotes this passage with distinct allusion to this special circumstance; only we must not infer from this, that the evangelist regarded the meaning of the prophecy as exhausted by this allusion. The piercing with the spear is simply looked upon by him as the climax of all the mortal sufferings of Christ; and even with Zechariah the piercing is simply an individualizing expression for putting to death, the instrument used and the kind of death being of very subordinate importance. This is evident from a comparison of our verse with Zech 13:7, where the sword is mentioned as the instrument employed, whereas dâqar points rather to a spear. What we have observed respecting the fulfilment of Zech 9:9 by the entry of Christ into Jerusalem, also applies to this special fulfilment, viz., that the so to speak literal fulfilment in the outward circumstances only served to make the internal concatenation of the prophecy with its historical realization so clear, that even unbelievers could not successfully deny it. Luke (Lk 23:48) indicates the commencement of the fulfilment of the looking at the slain one by these words: "And all the people that came together to that sight, beholding the things which were done, smote their breasts." (For the smiting of the breasts, comp. Is 32:12, ספד על שׁדים.) "The crowds, who had just before been crying out, Crucify him, here smite upon their breasts, being overpowered with the proofs of the superhuman exaltation of Jesus, and lament over the crucified one, and over their own guilt" (Hengst.). The true and full commencement of the fulfilment, however, shows itself in the success which attended the preaching of Peter on the first day of Pentecost, - namely, in the fact that three thousand were pricked in their heart with penitential sorrow on account of the crucifixion of their Saviour, and were baptized in the name of Jesus Christ for the forgiveness of sins (Acts 2:37-41), and in the further results which followed the preaching of the apostles for the conversion of Israel (Acts 3-4). The fulfilment has continued with less striking results through the whole period of the Christian church, in conversions from among the Jews; and it will not terminate till the remnant of Israel shall turn as a people to Jesus the Messiah, whom its fathers crucified. On the other hand, those who continue obstinately in unbelief will see Him at last when He returns in the clouds of heaven, and shriek with despair (Rev_ 1:7; Mt 24:30).
Geneva 1599
12:10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of (e) grace and of supplications: and they shall look upon me whom they have (f) pierced, and they shall mourn for (g) him, as one mourneth for [his] only [son], and shall be in bitterness for him, as one that is in bitterness for [his] firstborn.
(e) They will have the feeling of my grace by faith, and know that I have compassion on them.
(f) That is, whom they have continually vexed with their obstinacy, and grieved my Spirit. In (Jn 19:37) it is referred to Christ's body, whereas here it is referred to the Spirit of God.
(g) They will turn to God by true repentance, whom before they had so grievously offended by their ingratitude.
John Gill
12:10 And I will pour out upon the house of David, and upon the inhabitants of Jerusalem,.... The Jews that belong to the family of Christ, and to the heavenly Jerusalem, the church of the firstborn, whose names are written in heaven:
the Spirit of grace and of supplications; by which is meant the Holy Spirit of God, who is called the "Spirit of grace"; not merely because he is good and gracious, and loving to his people, and is of grace given unto them; but because he is the author of all grace in them; of gracious convictions, and spiritual illuminations; of quickening, regenerating, converting, and sanctifying grace; and of all particular graces, as faith, hope, love, fear, repentance, humility, joy, peace, meekness, patience, longsuffering, self-denial, &c.; as well as because he is the revealer, applier, and witnesser of all the blessings of grace unto them: and he is called the "Spirit of supplications"; because he indites the prayers of his people, shows them their wants, and stirs them up to pray; enlarges their hearts, supplies them with arguments, and puts words into their mouths; gives faith, fervency, and freedom, and encourages to come to God as their Father, and makes intercession for them, according to the will of God: pouring it upon them denotes the abundance and freeness of his grace; see Is 44:3,
and they shall look upon me whom they have pierced; by nailing him to the tree at his crucifixion; and especially by piercing his side with a spear; which, though not personally done by them, yet by their ancestors, at least through their instigation and request; and besides, as he was pierced and wounded for their sins, so by them: and now, being enlightened and convicted by the Spirit of God, they shall look to him by faith for the pardon of their sins, through his blood; for the justification of their persons by his righteousness; and for eternal life and salvation through him. We Christians can have no doubt upon us that this passage belongs to Christ, when it is observed, upon one of the soldiers piercing the side of Jesus with a spear, it is said, "these things were done that the Scripture should be fulfilled; they shall look on him whom they have pierced"; and it seems also to be referred to in Rev_ 1:7 yea, the Jews themselves, some of them, acknowledge it is to be understood of the Messiah. In the Talmud (f), mention being made of the mourning after spoken of, it is asked, what this mourning was made for? and it is replied, R. Dusa and the Rabbins are divided about it: one says, for Messiah ben Joseph, who shall be slain; and another says, for the evil imagination, that shall be slain; it must be granted to him that says, for Messiah the son of Joseph that shall be slain; as it is written, "and they shall look upon whom they have pierced, and mourn", &c. for, for the other, why should they mourn? hence Jarchi and Kimchi on the place say, our Rabbins interpret this of Messiah the son of Joseph, who shall be slain; and the note of Aben Ezra is, all the nations shall look unto me, to see what I will do to those who have pierced Messiah the son of Joseph. Grotius observes, that Hadarsan on Gen 28:10 understands it of Messiah the son of David. The Jews observing some prophecies speaking of the Messiah in a state of humiliation, and others of him in an exalted state, have coined this notion of two Messiahs, which are easily reconciled without it. The Messiah here prophesied of appears to be both God and man; a divine Person called Jehovah, who is all along speaking in the context, and in the text itself; for none else could pour out the spirit of grace and supplication; and yet he must be man, to be pierced; and the same is spoken of, that would do the one, and suffer the other; and therefore must be the or God-man in one person. As to what a Jewish writer (g) objects, that this was spoken of one that was pierced in war, as appears from the context; and that if the same person that is pierced is to be looked to, then it would have been said, "and mourn for me, and be in bitterness for me"; it may be replied, that this prophecy does not speak of the piercing this person at the time when the above wars shall be; but of the Jews mourning for him at the time of their conversion, who had been pierced by them, that is, by their ancestors, hundreds of years ago; which now they will with contrition remember, they having assented to it, and commended it as a right action; and as for the change from the first person to the third, this is not at all unusual in Scripture:
and they shall mourn for him as one mourneth for his only son; or, "for this" (h); that is, piercing him; for sin committed against him; because of their rejection of him, their hardness of heart, and unbelief with respect to him; and on account of their many sins, which were the occasion of his being pierced; which mourning will arise from, and be increased by, a spiritual sight of him, a sense of his love to them, and a view of benefits by him. Evangelical repentance springs from faith, and is accompanied with it; and this godly sorrow is like that which is expressed for an only son; see Amos 8:10 and indeed Christ is the only begotten of the Father, as well as the firstborn among many brethren, as follows:
and shall be in bitterness for him, as one that is in bitterness for his firstborn; sin is a bitter thing, and makes work for bitter repentance.
(f) T. Bab. Succah, fol. 52. 1. (g) R. Isaac Chizzuk Emunah, par. 1. c. 36. p. 309. (h) "super hoc", Junius & Tremellius; "propter hoc", Gussetius; "super illo", Piscator, Cocceius.
John Wesley
12:10 I will pour - This was fulfilled on Christ's exaltation, when he sent the Comforter to his disciples, it is daily performed to the children of God, and will be continually, 'till we are brought to be with Christ for ever. The house of David - The whole family of Christ, his house who was the seed of David, and who is called David, Ezek 37:24. The spirit of grace - Which is fountain of all graces in us. Pierced - Every one of us by our sins pierced him, and many of the Jews literally. Mourn - They shall literally lament the crucifying of the Lord Jesus. In bitterness - True repentance will bitterly lament the sins which brought sorrows and shame upon our Lord.
Robert Jamieson, A. R. Fausset and David Brown
12:10 Future conversion of the Jews is to flow from an extraordinary outpouring of the Holy Spirit (Jer 31:9, Jer 31:31-34; Ezek 39:29).
spirit of grace . . . supplications--"spirit" is here not the spirit produced, but THE HOLY SPIRIT producing a "gracious" disposition, and inclination for "supplications." CALVIN explains "spirit of grace" as the grace of God itself (whereby He "pours" out His bowels of mercy), "conjoined with the sense of it in man's heart." The "spirit of supplications" is the mercury whose rise or fall is an unerring test of the state of the Church [MOORE]. In Hebrew, "grace" and "supplications" are kindred terms; translate, therefore, "gracious supplications." The plural implies suppliant prayers "without ceasing." Herein not merely external help against the foe, as before, but internal grace is promised subsequently.
look upon me--with profoundly earnest regard, as the Messiah whom they so long denied.
pierced--implying Messiah's humanity: as "I will pour . . . spirit" implies His divinity.
look . . . mourn--True repentance arises from the sight by faith of the crucified Saviour. It is the tear that drops from the eye of faith looking on Him. Terror only produces remorse. The true penitent weeps over his sins in love to Him who in love has suffered for them.
me . . . him--The change of person is due to Jehovah-Messiah speaking in His own person first, then the prophet speaking of Him. The Jews, to avoid the conclusion that He whom they have "pierced" is Jehovah-Messiah, who says, "I will pour out . . . spirit," altered "me" into "him," and represent the "pierced" one to be Messiah Ben (son of) Joseph, who was to suffer in the battle with Cog, before Messiah Ben David should come to reign. But Hebrew, Chaldee, Syriac, and Arabic oppose this; and the ancient Jews interpreted it of Messiah. Ps 22:16 also refers to His being "pierced." So Jn 19:37; Rev_ 1:7. The actual piercing of His side was the culminating point of all their insulting treatment of Him. The act of the Roman soldier who pierced Him was their act (Mt 27:25), and is so accounted here in Zechariah. The Hebrew word is always used of a literal piercing (so Zech 13:3); not of a metaphorical piercing, "insulted," as MAURER and other Rationalists (from the Septuagint) represent.
as one mourneth for . . . son-- (Jer 6:26; Amos 8:10). A proverbial phrase peculiarly forcible among the Jews, who felt childlessness as a curse and dishonor. Applied with peculiar propriety to mourning for Messiah, "the first-born among many brethren" (Rom 8:29).
12:1112:11: Յաւուր յայնմիկ սաստկասցի՛ կոծ յԵրուսաղէմ. իբրեւ զկոծ նռնենեաց կոտորելոց ՚ի դաշտի.
11 Այն օրը չափազանց մեծ սուգ պիտի լինի Երուսաղէմում, ինչպէս դաշտում կտրտուած նռնենիների վրայ եղած սուգը:
11 Այն օրը Երուսաղէմի մէջ մեծ ողբ պիտի ըլլայ Մակեդդովի դաշտին մէջ Ադադ–Ռեմօնի ողբին պէս։
Յաւուր յայնմիկ սաստկասցի կոծ յԵրուսաղէմ իբրեւ զկոծ [148]նռնենեաց կոտորելոց ի դաշտի:

12:11: Յաւուր յայնմիկ սաստկասցի՛ կոծ յԵրուսաղէմ. իբրեւ զկոծ նռնենեաց կոտորելոց ՚ի դաշտի.
11 Այն օրը չափազանց մեծ սուգ պիտի լինի Երուսաղէմում, ինչպէս դաշտում կտրտուած նռնենիների վրայ եղած սուգը:
11 Այն օրը Երուսաղէմի մէջ մեծ ողբ պիտի ըլլայ Մակեդդովի դաշտին մէջ Ադադ–Ռեմօնի ողբին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
12:1112:11 В тот день поднимется большой плач в Иерусалиме, как плач Гададриммона в долине Мегиддонской.
12:11 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that μεγαλυνθήσεται μεγαλυνω enlarge; magnify ὁ ο the κοπετὸς κοπετος lamentation ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ὡς ως.1 as; how κοπετὸς κοπετος lamentation ῥοῶνος ροων in πεδίῳ πεδιον cut out; cut off
12:11 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יִגְדַּ֤ל yiḡdˈal גדל be strong הַ ha הַ the מִּסְפֵּד֙ mmispˌēḏ מִסְפֵּד wailing בִּ bi בְּ in יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem כְּ kᵊ כְּ as מִסְפַּ֥ד mispˌaḏ מִסְפֵּד wailing הֲדַדְ־רִמֹּ֖ון hᵃḏaḏ-rimmˌôn הֲדַד רִמֹּון Hadad Rimmon בְּ bᵊ בְּ in בִקְעַ֥ת viqʕˌaṯ בִּקְעָה valley מְגִדֹּֽון׃ mᵊḡiddˈôn מְגִדֹּו Megiddo
12:11. in die illa magnus erit planctus in Hierusalem sicut planctus Adadremmon in campo MageddonIn that day there shall be a great lamentation in Jerusalem like the lamentation of Adadremmon in the plain of Mageddon.
11. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.
12:11. In that day, there will be a great lamentation in Jerusalem, like the lamentation of Hadadrimmon in the plain of Megiddo.
12:11. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.
In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon:

12:11 В тот день поднимется большой плач в Иерусалиме, как плач Гададриммона в долине Мегиддонской.
12:11
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
μεγαλυνθήσεται μεγαλυνω enlarge; magnify
ο the
κοπετὸς κοπετος lamentation
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ὡς ως.1 as; how
κοπετὸς κοπετος lamentation
ῥοῶνος ροων in
πεδίῳ πεδιον cut out; cut off
12:11
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יִגְדַּ֤ל yiḡdˈal גדל be strong
הַ ha הַ the
מִּסְפֵּד֙ mmispˌēḏ מִסְפֵּד wailing
בִּ bi בְּ in
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
כְּ kᵊ כְּ as
מִסְפַּ֥ד mispˌaḏ מִסְפֵּד wailing
הֲדַדְ־רִמֹּ֖ון hᵃḏaḏ-rimmˌôn הֲדַד רִמֹּון Hadad Rimmon
בְּ bᵊ בְּ in
בִקְעַ֥ת viqʕˌaṯ בִּקְעָה valley
מְגִדֹּֽון׃ mᵊḡiddˈôn מְגִדֹּו Megiddo
12:11. in die illa magnus erit planctus in Hierusalem sicut planctus Adadremmon in campo Mageddon
In that day there shall be a great lamentation in Jerusalem like the lamentation of Adadremmon in the plain of Mageddon.
12:11. In that day, there will be a great lamentation in Jerusalem, like the lamentation of Hadadrimmon in the plain of Megiddo.
12:11. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Плач о Том, Которого пронзили, можно сравнить разве с плачем по благочестивом царе Иоссии, убитом при Гададриммоне на равнине Макидонской. "Иоссия... погиб, по замечанию Ружемонта, жертвою ужасного проклятия Божия, тяготевшего над его народом, а не вследствие собственного неблагоразумия (4: Цар XXIII:25: и след. ), и смерть его была предметом народных надгробных песен, наверно, не забытых еще во время Захарии" (2: Пар XXXV:25, с. 237; см. Oehl. 98-99, 27:4; Reinke 231; Юнг II, 7:4-7:5, 7:7).
Adam Clarke: Commentary on the Bible - 1831
12:11: A great mourning - A universal repentance.
As the mourning of Hadadrimmon - They shall mourn as deeply for the crucified Christ as their forefathers did for the death of Josiah, who was slain at Hadadrimmon in the valley of Megiddon. See Ch2 35:24, Ch2 35:25.
Albert Barnes: Notes on the Bible - 1834
12:11: As the mourning of Hadadrimmon in the valley of Megiddon - This was the greatest sorrow, which had fallen on Judah. Josiah was the last hope of its declining kingdom. His sons probably showed already their unlikeness to their father, whereby they precipitated their country's fall. in Josiah's death the last gleam of the sunset of Judah faded into night. Of him it is recorded, that "his pious acts, according to what was written in the law of the Lord," were written in his country's history Ch2 35:26, Ch2 35:7; for him the prophet "Jeremiah wrote a dirge" Ch2 35:25; "all" the minstrels of his country "spake of him in their dirges" Ch2 35:25. The dirges were "made an ordinance" which survived the captivity; "to this day" Ch2 35:25, it is said at the close of the Chronicles. Among the gathering sorrows of Israel, this lament over Josiah was written in the national collection of "dirges" Ch2 35:25. "Hadadrimmon," as being compounded of the name of two Syrian idols, is, in its name, a witness how Syrian idolatry penetrated into the kingdom, when it was detached from the worship of God. It was (Jerome) "a city near Jezreel, now called Maximinianopolis in the plain of Megiddon, in which the righteous king Josiah was wounded by Pharaoh Necho." This "was 17 miles from Caesarea, 10 from Esdraelon." Its name still survives in a small village, south of Megiddon , and so, on the way back to Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: as: Kg2 23:29; Ch2 35:24
Carl Friedrich Keil and Franz Delitzsch
12:11
In Zech 12:11-14 the magnitude and universality of the mourning are still further depicted. Zech 12:11. "In that day the mourning in Jerusalem will be great, like the mourning of Hadad-rimmon in the valley of Megiddo. Zech 12:12. And the land will mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart. Zech 12:13. The family of the house of Levi apart, and their wives apart; the family of the Shimeite apart, and their wives apart. Zech 12:14. All the rest of the families, every family apart, and their wives apart." In Zech 12:11, the depth and bitterness of the pain on account of the slain Messiah are depicted by comparing it to the mourning of Hadad-rimmon. Jerome says with regard to this: "Adad-remmon is a city near Jerusalem, which was formerly called by this name, but is now called Maximianopolis, in the field of Mageddon, where the good king Josiah was wounded by Pharaoh Necho." This statement of Jerome is confirmed by the fact that the ancient Canaanitish or Hebrew name of the city has been preserved in Rmuni, a small village three-quarters of an hour to the south of Lejun (Legio = Megiddo: see at Josh 12:21; and V. de Velde, Reise, i. p. 267). The mourning of Hadad-rimmon is therefore the mourning for the calamity which befel Israel at Hadad-rimmon in the death of the good king Josiah, who was mortally wounded in the valley Megiddo, according to 2Chron 35:22., so that he very soon gave up the ghost. The death of this most pious of all the kings of Judah was bewailed by the people, especially the righteous members of the nation, so bitterly, that not only did the prophet Jeremiah compose an elegy on his death, but other singers, both male and female, bewailed him in dirges, which were placed in a collection of elegiac songs, and preserved in Israel till long after the captivity (2Chron 35:25). Zechariah compares the lamentation for the putting of the Messiah to death to this great national mourning. All the other explanations that have been given of these words are so arbitrary, as hardly to be worthy of notice. This applies, for example, to the idea mentioned by the Chald., that the reference is to the death of the wicked Ahab, and also to Hitzig's hypothesis, that Hadad-rimmon was the one name of the god Adonis. For, apart from the fact that it is only from this passage that Movers has inferred that there ever was an idol of that name, a prophet of Jehovah could not possibly have compared the great lamentation of the Israelites over the death of the Messiah to the lamentation over the death of Ahab the ungodly king of Israel, or to the mourning for a Syrian idol. But the mourning will not be confined to Jerusalem; the land (hâ'ârets), i.e., the whole nation, will also mourn. This universality of the lamentation is individualized in Zech 12:12-14, and so depicted as to show that all the families and households of the nation mourn, and not the men only, but also the women. To this end the prophet mentions four distinct leading and secondary families, and then adds in conclusion, "all the rest of the families, with their wives." Of the several families named, two can be determined with certainty, - namely, the family of the house of David, i.e., the posterity of king David, and the family of the house of Levi, i.e., the posterity of the patriarch Levi. But about the other two families there is a difference of opinion. The rabbinical writers suppose that Nathan is the well known prophet of that name, and the family of Shimei the tribe of Simeon, which is said, according to the rabbinical fiction, to have furnished teachers to the nation.
(Note: Jerome gives the Jewish view thus: "In David the regal tribe is included, i.e., Judah. In Nathan the prophetic order is described. Levi refers to the priests, from whom the priesthood sprang. In Simeon the teachers are included, as the companies of masters sprang from that tribe. He says nothing about the other tribes, as they had no special privilege of dignity.")
But the latter opinion is overthrown, apart from any other reason, by the fact that the patronymic of Simeon is not written שׁמעי, but שׁמעני, in Josh 21:4; 1Chron 27:16. Still less can the Benjamite Shimei, who cursed David (2Kings 16:5.), be intended. משׁפּחת השּׁמעי is the name given in Num 3:21 to the family of the son of Gershon and the grandson of Levi (Num 3:17.). This is the family intended here, and in harmony with this Nathan is not the prophet of that name, but the son of David, from whom Zerubbabel was descended (Lk 3:27, Lk 3:31). Luther adopted this explanation: "Four families," he says, "are enumerated, two from the royal line, under the names of David and Nathan, and two from the priestly line, as Levi and Shimei; after which he embraces all together." Of two tribes he mentions one leading family and one subordinate branch, to show that not only are all the families of Israel in general seized with the same grief, but all the separate branches of those families. Thus the word mishpâchâh is used here, as in many other cases, in the wider and more restricted meaning of the leading and the subordinate families.
Geneva 1599
12:11 In that day shall there be a great mourning in Jerusalem, as the (h) mourning of (i) Hadadrimmon in the valley of Megiddon.
(h) They will exceedingly lament and repent for their offences against God.
(i) Which was the name of a town and place near to Megiddo, where Josiah was slain; (2Chron 35:22).
John Gill
12:11 In that day shall there be a great mourning in Jerusalem,.... Great numbers being awakened, convinced, and converted, and brought to true repentance:
as the mourning of Hadadrimmon in the valley of Megiddon. Lightfoot (i) thinks the prophet alludes to the two great and general lamentations of Israel; the one about the rock Rimmon, where a whole tribe was come to four hundred (it should be six hundred) men, Judg 20:47 and may be rendered, "the sad shout of Rimmon"; and the other in the valley of Megiddo, for the death of Josiah. Some take Hadadrimmon to be the name of a man, as Aben Ezra; and the Targum and Jarchi say who he was, and also make two mournings to be alluded to (k); paraphrasing the words thus,
"at that time mourning shall be multiplied in Jerusalem, as the mourning of Ahab the son of Omri, whom Hadadrimmon the son of Tabrimmon slew in Ramothgilead; and as the mourning of Josiah, the son of Amon, whom Pharaohnecho, or the lame, slew in the valley of Megiddo:''
and so the Syriac version renders it,
"as the mourning of the son of Amon in the valley of Megiddo.''
Of the first of these, see 3Kings 22:31 and of the latter, 4Kings 23:29 according to Jerom, it was the name of a place in the valley of Megiddo, near to Jezreel; and which, in his time, went by the name of Maximianopolis, called so in honour of the Emperor Maximian; it was seventeen miles from Caesarea in Palestine, and ten miles from Jezreel (l); and mention is made by Jewish (m) writers of the valley of Rimmon, in which place the elders intercalated the year; though Jerom elsewhere (n) says, that Adadrimon was a king, the son of Tabrimmon, who reigned at Carchemish, whom Pharaohnecho slew at the same time he slew Josiah. Both words, Hadad, or Adad, and Rimmon, are names of idols with the Syrians.
(i) Works, vol. 1. p. 46. (k) Vid. T. Bab. Megillah, fol. 3. 1. & Gloss. in ib. & Moed Katon, fol. 28. 2. (l) Vid. Reland. Palestina Illustrata, tom. 2. p. 892. (m) T. Hieros. Chagigah, fol. 78. 4. (n) Trad. Heb. fol. 86. I.
John Wesley
12:11 In that day - When the Jews shall mourn for their sins, and for that great sin, crucifying the Lord of glory. A great mourning - A mourning exprest by the greatest the Jews ever were acquainted with, and which for its greatness grew into a proverb. The mourning for Josiah slain at Hadadrimmon, a town in the valley of Megiddo.
Robert Jamieson, A. R. Fausset and David Brown
12:11 As in Zech 12:10 the bitterness of their mourning is illustrated by a private case of mourning, so in this verse by a public one, the greatest recorded in Jewish history, that for the violent death in battle with Pharaoh-necho of the good King Josiah, whose reign had been the only gleam of brightness for the period from Hezekiah to the downfall of the state; lamentations were written by Jeremiah for the occasion (4Kings 23:29-30; 2Chron 35:22-27).
Hadad-rimmon--a place or city in the great plain of Esdraelon, the battlefield of many a conflict, near Megiddo; called so from the Syrian idol Rimmon. Hadad also was the name of the sun, a chief god of the Syrians [MACROBIUS, Saturnalia, 1.23]. A universal and an individual mourning at once.
12:1212:12: եւ կոծեսցի երկիր ըստ ազգս ազգաց առանձինն։
12 Պիտի հեկեկայ երկիրը՝ ամէն մի ազգատոհմ՝ առանձին, եւ նրանց կանայք՝ առանձին, Դաւթի ազգատոհմը՝ առանձին, եւ նրանց կանայք՝ առանձին, Նաթանի ազգատոհմը՝ առանձին, եւ նրանց կանայք՝ առանձին,
12 Երկիրը պիտի ողբայ, Ամէն ազգատոհմ՝ առանձին. Դաւիթին տանը ազգատոհմը՝ առանձին, Անոնց կիները առանձին, Նաթանին տանը ազգատոհմը առանձին, Անոնց կիները առանձին
եւ կոծեսցի երկիր ըստ ազգս ազգաց առանձինն. ազգ տանն Դաւթի առանձինն, եւ կանայք նոցա առանձինն, ազգ տանն Նաթանայ առանձինն, եւ կանայք նոցա առանձինն:

12:12: եւ կոծեսցի երկիր ըստ ազգս ազգաց առանձինն։
12 Պիտի հեկեկայ երկիրը՝ ամէն մի ազգատոհմ՝ առանձին, եւ նրանց կանայք՝ առանձին, Դաւթի ազգատոհմը՝ առանձին, եւ նրանց կանայք՝ առանձին, Նաթանի ազգատոհմը՝ առանձին, եւ նրանց կանայք՝ առանձին,
12 Երկիրը պիտի ողբայ, Ամէն ազգատոհմ՝ առանձին. Դաւիթին տանը ազգատոհմը՝ առանձին, Անոնց կիները առանձին, Նաթանին տանը ազգատոհմը առանձին, Անոնց կիները առանձին
zohrab-1805▾ eastern-1994▾ western am▾
12:1212:12 И будет рыдать земля, каждое племя особо: племя дома Давидова особо, и жены их особо; племя дома Нафанова особо, и жены их особо;
12:12 καὶ και and; even κόψεται κοπτω cut; mourn ἡ ο the γῆ γη earth; land κατὰ κατα down; by φυλὰς φυλη tribe φυλάς φυλη tribe φυλὴ φυλη tribe καθ᾿ κατα down; by ἑαυτὴν εαυτου of himself; his own καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife αὐτῶν αυτος he; him καθ᾿ κατα down; by ἑαυτάς εαυτου of himself; his own φυλὴ φυλη tribe οἶκου οικος home; household Δαυιδ δαβιδ Dabid; Thavith καθ᾿ κατα down; by ἑαυτὴν εαυτου of himself; his own καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife αὐτῶν αυτος he; him καθ᾿ κατα down; by ἑαυτάς εαυτου of himself; his own φυλὴ φυλη tribe οἴκου οικος home; household Ναθαν ναθαν Nathan καθ᾿ κατα down; by ἑαυτὴν εαυτου of himself; his own καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife αὐτῶν αυτος he; him καθ᾿ κατα down; by ἑαυτάς εαυτου of himself; his own
12:12 וְ wᵊ וְ and סָפְדָ֣ה sāfᵊḏˈā ספד lament הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth מִשְׁפָּחֹ֥ות mišpāḥˌôṯ מִשְׁפָּחָה clan מִשְׁפָּחֹ֖ות mišpāḥˌôṯ מִשְׁפָּחָה clan לְ lᵊ לְ to בָ֑ד vˈāḏ בַּד linen, part, stave מִשְׁפַּ֨חַת mišpˌaḥaṯ מִשְׁפַּחַת clan בֵּית־ bêṯ- בַּיִת house דָּוִ֤יד dāwˈîḏ דָּוִד David לְ lᵊ לְ to בָד֙ vˌāḏ בַּד linen, part, stave וּ û וְ and נְשֵׁיהֶ֣ם nᵊšêhˈem אִשָּׁה woman לְ lᵊ לְ to בָ֔ד vˈāḏ בַּד linen, part, stave מִשְׁפַּ֤חַת mišpˈaḥaṯ מִשְׁפַּחַת clan בֵּית־ bêṯ- בַּיִת house נָתָן֙ nāṯˌān נָתָן Nathan לְ lᵊ לְ to בָ֔ד vˈāḏ בַּד linen, part, stave וּ û וְ and נְשֵׁיהֶ֖ם nᵊšêhˌem אִשָּׁה woman לְ lᵊ לְ to בָֽד׃ vˈāḏ בַּד linen, part, stave
12:12. et planget terra familiae et familiae seorsum familiae domus David seorsum et mulieres eorum seorsumAnd the land shall mourn: families and families apart: the families of the house of David apart, and their women apart:
12. And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart;
12:12. And the earth will mourn: families and families separately; the families of the house of David separately, and their women separately;
12:12. And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart;
And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart:

12:12 И будет рыдать земля, каждое племя особо: племя дома Давидова особо, и жены их особо; племя дома Нафанова особо, и жены их особо;
12:12
καὶ και and; even
κόψεται κοπτω cut; mourn
ο the
γῆ γη earth; land
κατὰ κατα down; by
φυλὰς φυλη tribe
φυλάς φυλη tribe
φυλὴ φυλη tribe
καθ᾿ κατα down; by
ἑαυτὴν εαυτου of himself; his own
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
αὐτῶν αυτος he; him
καθ᾿ κατα down; by
ἑαυτάς εαυτου of himself; his own
φυλὴ φυλη tribe
οἶκου οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
καθ᾿ κατα down; by
ἑαυτὴν εαυτου of himself; his own
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
αὐτῶν αυτος he; him
καθ᾿ κατα down; by
ἑαυτάς εαυτου of himself; his own
φυλὴ φυλη tribe
οἴκου οικος home; household
Ναθαν ναθαν Nathan
καθ᾿ κατα down; by
ἑαυτὴν εαυτου of himself; his own
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
αὐτῶν αυτος he; him
καθ᾿ κατα down; by
ἑαυτάς εαυτου of himself; his own
12:12
וְ wᵊ וְ and
סָפְדָ֣ה sāfᵊḏˈā ספד lament
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
מִשְׁפָּחֹ֥ות mišpāḥˌôṯ מִשְׁפָּחָה clan
מִשְׁפָּחֹ֖ות mišpāḥˌôṯ מִשְׁפָּחָה clan
לְ lᵊ לְ to
בָ֑ד vˈāḏ בַּד linen, part, stave
מִשְׁפַּ֨חַת mišpˌaḥaṯ מִשְׁפַּחַת clan
בֵּית־ bêṯ- בַּיִת house
דָּוִ֤יד dāwˈîḏ דָּוִד David
לְ lᵊ לְ to
בָד֙ vˌāḏ בַּד linen, part, stave
וּ û וְ and
נְשֵׁיהֶ֣ם nᵊšêhˈem אִשָּׁה woman
לְ lᵊ לְ to
בָ֔ד vˈāḏ בַּד linen, part, stave
מִשְׁפַּ֤חַת mišpˈaḥaṯ מִשְׁפַּחַת clan
בֵּית־ bêṯ- בַּיִת house
נָתָן֙ nāṯˌān נָתָן Nathan
לְ lᵊ לְ to
בָ֔ד vˈāḏ בַּד linen, part, stave
וּ û וְ and
נְשֵׁיהֶ֖ם nᵊšêhˌem אִשָּׁה woman
לְ lᵊ לְ to
בָֽד׃ vˈāḏ בַּד linen, part, stave
12:12. et planget terra familiae et familiae seorsum familiae domus David seorsum et mulieres eorum seorsum
And the land shall mourn: families and families apart: the families of the house of David apart, and their women apart:
12:12. And the earth will mourn: families and families separately; the families of the house of David separately, and their women separately;
12:12. And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14. Плач будет великий и всеобщий: будут рыдать все племена, мужчины плакать не менее женщин. - Ст. 13: гл. XII по Сим. в Венск. читается так: и будет рыдать земля, каждое племя особо... племя дома левиина особо, и жены их особо, племя Симеоново особо, и жены их особо; также в Слав., Сир., и у LXX, т. е. как будто в этом стихе стояло евр. имя сына Иакова, в благословении патриарха сопоставляемого с Левием. Между тем, Масор. т., Трг. Vulg., Лютер имеют здесь имя, напоминающее имя Schim'on, но отличное от него - Schim'i, прилагаемое к другому лицу, именно внуку Левия, сыну Персона (Исх VI:7. Сим. - "Шимеи"). Таким образом, пророк называет главных родоначальников царского и священнического рода и по одному разветвлению того и другого рода (Keil 640, Reinke 237:-239). Из древних Кирилл (с. 191) и Феодорит (с. 118) разумеют здесь, соответственно чтению LXX, Симеона, сына Иакова; а под Нафаном в ст. 12: пророка этого имени, современника Давида, а не сына его. Также Иероним (хотя у него принята форма имени, соответствующая тексту евр. ) толкует это место в отношении к родоначальнику одного из двенадцати колен, - по-видимому, применительно к замечанию Иepyc. Таргума на Быт XLIX о Симеоне, как родоначальнике "мужей разумных и сведущих в Законе" (с. 155, Кир. 191, Reinke 237). Св. Ефрем, при краткости его толкования, вопроса о личности Симеона - Шимея не касается.
Adam Clarke: Commentary on the Bible - 1831
12:12: Every family apart - The meaning of the word apart, which recurs here so often, may be this: Their sorrow shall be so deep and distressing, that every one will endeavor to avoid another, and vent his grief and distress of soul in private. And even husbands and wives shall separate from each other in this general mourning, as they were obliged to do by law in certain circumstances. See Co1 7:5 (note), and the note there.
Albert Barnes: Notes on the Bible - 1834
12:12: This sorrow should be universal but also individual, the whole land, and that, family by family; the royal family in the direct line of its kings, and in a branch from Nathan, a son of David and whole brother of Solomon Ch1 3:5, which was continued on in private life yet was still to be an ancestral line of Jesus Luk 3:31 : in like way the main priestly family from Levi, and a subordinate line from a grandson of Levi, "the family of Shimei" Num 3:23; and all the remaining families, each with their separate sorrow, each according to Joel's call, "let the bridegroom go forth of his chamber and the bride out of her closet" Joe 2:16, each denying himself the tenderest solaces of life.
Dionysius: "The ungrateful and ungodly, daily, as far as in them lies, crucify Christ, as Paul says, "crucifying to themselves the Son of God afresh and putting Him to an open shame" Heb 6:6. And on these Christ, out of His boundless pity, poureth forth a spirit of grace and supplication, so that, touched with compunction, with grieving and tearful feeling, they look on Christ, suffering with His suffering, and bewailing their own impurities."
Osorius: "The likeness is in the sorrow, not in its degree. Josiah had restored religion, removed a dire superstition, bound up relaxed morals by healthful discipline, recalled to its former condition the sinking state. In their extremest needs light shone on them, when there came his unlooked-for death, Therewith the whole state seemed lost. So in the Death of Christ, they who loved Him, saw His divine works, placed their whole hope of salvation in His goodness, suddenly saw the stay of their life extinct, themselves deprived of that most sweet contact, all hope for the future cut off: But the grief in the death of Christ was the more bitter, as He awoke a greater longing for Himself, and had brought a firmer hope of salvation."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: the land: Jer 3:21, Jer 4:28, Jer 31:18; Mat 24:30; Rev 1:7
every family apart: Heb. families, families, Exo 12:30
the family of the house of David apart: Jer 13:18; Jon 3:5, Jon 3:6
and their: Zac 7:3; Joe 2:16; Co1 7:5
Nathan: Sa2 5:14, Sa2 7:2-4, Sa2 12:1; Luk 3:31
Geneva 1599
12:12 And the (k) land shall mourn, every family (l) apart; the family of the (m) house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart;
(k) That is, in all places where the Jews will remain.
(l) Signifying, that this mourning or repentance would not be a vain ceremony: but every one touched with his own griefs will lament.
(m) Under these certain families he includes all the tribes, and shows that both the kings and the priests had by their sins pierced Christ.
John Gill
12:12 And the land shall mourn,.... That is, the inhabitants of it; not only Jerusalem, but the land of Judea, and the people in it everywhere: in the Talmud (o) it is said, this is the mourning of the Messiah, that is, on his account:
every family apart; though the mourning will be general and public, yet it will be not in a body of the whole people together, but separate and distinct:
the family of the house of David apart, and their wives apart; the men by themselves, and the women by themselves, which is according to the custom of the Jews in public worship; those that belong to the family of David shall mourn because of the Jews' long rejection of the King Messiah, Jesus the son of David, the Saviour, whom God raised up of his seed:
the family of the house of Nathan apart, and their wives apart; not of Nathan the son of David, the brother of Solomon, as some think; for, as Aben Ezra observes, he and his family are comprehended in the family of David; but of Nathan the prophet, who will mourn because the Jews have so much slighted Jesus the great Prophet, the Lord raised up in Israel, his doctrines and ordinances.
(o) T. Hieros. Succah, fol. 55. 2.
John Wesley
12:12 The house of Nathan - The royal family in both branches of it, Solomon's and Nathan's.
Robert Jamieson, A. R. Fausset and David Brown
12:12 David . . . Nathan--representing the highest and lowest of the royal order. Nathan, not the prophet, but a younger son of David (2Kings 5:14; Lk 3:31).
apart--Retirement and seclusion are needful for deep personal religion.
wives apart--Jewish females worship separately from the males (Ex 15:1, Ex 15:20).
12:1312:13: Ա՛զգ տանն Դաւթի առանձինն, եւ կանա՛յք նոցա առանձինն. ազգ տանն Նաթանայ առանձինն, եւ կանայք նոցա առանձինն. ազգ տանն Ղեւեայ առանձինն, եւ կանայք նոցա առանձինն. ազգ տանն Շմաւոնի առանձինն, եւ կանայք նոցա առանձինն[10881]։ [10881] Յոմանս պակասի. *Ազգ տանն Նաթանայ առանձինն, եւ այլն։
13 Ղեւիի ազգատոհմը՝ առանձին, եւ նրանց կանայք՝ առանձին, Սեմէիի ազգատոհմը՝ առանձին, եւ նրանց կանայք՝ առանձին:
13 Ղեւիին տանը ազգատոհմը առանձին, Անոնց կիները առանձին, Սէմէիին ազգատոհմը առանձին, Անոնց կիները առանձին
ազգ տանն Ղեւեայ առանձինն, եւ կանայք նոցա առանձինն, ազգ տանն [149]Շմաւոնի առանձինն, եւ կանայք նոցա առանձինն:

12:13: Ա՛զգ տանն Դաւթի առանձինն, եւ կանա՛յք նոցա առանձինն. ազգ տանն Նաթանայ առանձինն, եւ կանայք նոցա առանձինն. ազգ տանն Ղեւեայ առանձինն, եւ կանայք նոցա առանձինն. ազգ տանն Շմաւոնի առանձինն, եւ կանայք նոցա առանձինն[10881]։
[10881] Յոմանս պակասի. *Ազգ տանն Նաթանայ առանձինն, եւ այլն։
13 Ղեւիի ազգատոհմը՝ առանձին, եւ նրանց կանայք՝ առանձին, Սեմէիի ազգատոհմը՝ առանձին, եւ նրանց կանայք՝ առանձին:
13 Ղեւիին տանը ազգատոհմը առանձին, Անոնց կիները առանձին, Սէմէիին ազգատոհմը առանձին, Անոնց կիները առանձին
zohrab-1805▾ eastern-1994▾ western am▾
12:1312:13 племя дома Левиина особо, и жены их особо; племя Симеоново особо, и жены их особо.
12:13 φυλὴ φυλη tribe οἴκου οικος home; household Λευι λευι Leuΐ; Lei καθ᾿ κατα down; by ἑαυτὴν εαυτου of himself; his own καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife αὐτῶν αυτος he; him καθ᾿ κατα down; by ἑαυτάς εαυτου of himself; his own φυλὴ φυλη tribe τοῦ ο the Συμεων συμεων Symeōn; Simeon καθ᾿ κατα down; by ἑαυτὴν εαυτου of himself; his own καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife αὐτῶν αυτος he; him καθ᾿ κατα down; by ἑαυτάς εαυτου of himself; his own
12:13 מִשְׁפַּ֤חַת mišpˈaḥaṯ מִשְׁפַּחַת clan בֵּית־ bêṯ- בַּיִת house לֵוִי֙ lēwˌî לֵוִי Levi לְ lᵊ לְ to בָ֔ד vˈāḏ בַּד linen, part, stave וּ û וְ and נְשֵׁיהֶ֖ם nᵊšêhˌem אִשָּׁה woman לְ lᵊ לְ to בָ֑ד vˈāḏ בַּד linen, part, stave מִשְׁפַּ֤חַת mišpˈaḥaṯ מִשְׁפַּחַת clan הַ ha הַ the שִּׁמְעִי֙ ššimʕˌî שִׁמְעִי Shimeite לְ lᵊ לְ to בָ֔ד vˈāḏ בַּד linen, part, stave וּ û וְ and נְשֵׁיהֶ֖ם nᵊšêhˌem אִשָּׁה woman לְ lᵊ לְ to בָֽד׃ vˈāḏ בַּד linen, part, stave
12:13. familiae domus Nathan seorsum et mulieres eorum seorsum familiae domus Levi seorsum et mulieres eorum seorsum familiae Semei seorsum et mulieres eorum seorsumThe families of the house of Nathan apart, and their women apart: the families of the house of Levi apart, and their women apart: the families of Semei apart, and their women apart.
13. the family of the house of Levi apart, and their wives apart; the family of the Shimeites apart, and their wives apart;
12:13. the families of the house of Nathan separately, and their women separately; the families of the house of Levi separately, and their women separately; the families of Shimei separately, and their women separately;
12:13. The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart;
The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart:

12:13 племя дома Левиина особо, и жены их особо; племя Симеоново особо, и жены их особо.
12:13
φυλὴ φυλη tribe
οἴκου οικος home; household
Λευι λευι Leuΐ; Lei
καθ᾿ κατα down; by
ἑαυτὴν εαυτου of himself; his own
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
αὐτῶν αυτος he; him
καθ᾿ κατα down; by
ἑαυτάς εαυτου of himself; his own
φυλὴ φυλη tribe
τοῦ ο the
Συμεων συμεων Symeōn; Simeon
καθ᾿ κατα down; by
ἑαυτὴν εαυτου of himself; his own
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
αὐτῶν αυτος he; him
καθ᾿ κατα down; by
ἑαυτάς εαυτου of himself; his own
12:13
מִשְׁפַּ֤חַת mišpˈaḥaṯ מִשְׁפַּחַת clan
בֵּית־ bêṯ- בַּיִת house
לֵוִי֙ lēwˌî לֵוִי Levi
לְ lᵊ לְ to
בָ֔ד vˈāḏ בַּד linen, part, stave
וּ û וְ and
נְשֵׁיהֶ֖ם nᵊšêhˌem אִשָּׁה woman
לְ lᵊ לְ to
בָ֑ד vˈāḏ בַּד linen, part, stave
מִשְׁפַּ֤חַת mišpˈaḥaṯ מִשְׁפַּחַת clan
הַ ha הַ the
שִּׁמְעִי֙ ššimʕˌî שִׁמְעִי Shimeite
לְ lᵊ לְ to
בָ֔ד vˈāḏ בַּד linen, part, stave
וּ û וְ and
נְשֵׁיהֶ֖ם nᵊšêhˌem אִשָּׁה woman
לְ lᵊ לְ to
בָֽד׃ vˈāḏ בַּד linen, part, stave
12:13. familiae domus Nathan seorsum et mulieres eorum seorsum familiae domus Levi seorsum et mulieres eorum seorsum familiae Semei seorsum et mulieres eorum seorsum
The families of the house of Nathan apart, and their women apart: the families of the house of Levi apart, and their women apart: the families of Semei apart, and their women apart.
13. the family of the house of Levi apart, and their wives apart; the family of the Shimeites apart, and their wives apart;
12:13. the families of the house of Nathan separately, and their women separately; the families of the house of Levi separately, and their women separately; the families of Shimei separately, and their women separately;
12:13. The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: Levi: Exo 6:16-26; Num. 3:1-4:49; Mal 2:4-9
Shimei: or, Simeon, as LXX, Sa2 16:5; Kg1 1:8; Ch1 3:19, Ch1 4:27, Ch1 23:7, Ch1 23:10; Ch2 29:14
Geneva 1599
12:13 The family of the house of Levi apart, and their wives apart; the family of (n) Shimei apart, and their wives apart;
(n) Also called Simeon.
John Gill
12:13 The family of the house of Levi apart, and their wives apart,.... Because of the contempt of the priestly office of Christ, which theirs prefigured, and was abolished by him; because of their trampling upon his blood, righteousness, and sacrifice:
the family of Shimei apart, and their wives apart; not of Shimea the son of David, 1Chron 3:5 as Jarchi thinks, for his family is comprehended in the family of David; nor of Shimei the son of Merari, and grandson of Levi, 1Chron 6:16, for the same reason: some think that, by way of prophecy, the family of Semei, mentioned among the progenitors of Christ, Lk 3:26, is intended; and others have thought of Shammai, a famous Misnic doctor in the times of Christ, whose disciples were called the house or family of Shammai, of which frequent mention is made in the Misna and Talmud: but the Septuagint, Syriac, and Arabic versions, read "the family of Simeon"; mentioned together with Levi, as brethren in iniquity, and now mourn for the common concern they had in the crucifixion of Christ, and their refusal of him.
John Wesley
12:13 The house of Levi - The sacerdotal tribe were the most bitter persecutors of Christ, they hired the traitor, they sought witness; the high priest, (head of that family) condemned him to die, for all which they shall one day reckon with God, and therefore above other tribes they are particularly named as chief mourners for their cruelty to Christ.
Robert Jamieson, A. R. Fausset and David Brown
12:13 Levi . . . Shimei--the highest and lowest of the priestly order (Num 3:18, Num 3:21). Their example and that of the royal order would of course influence the rest.
12:1412:14: Ամենայն ազգք մնացեալք առանձինն, եւ կանա՛յք նոցա առանձինն։
14 Այդպէս էլ մնացած բոլոր ազգատոհմերը, ամէն մէկն՝ առանձին, եւ նրանց կանայք՝ առանձին»:
14 Բոլոր մնացած ազգատոհմերէն ամէն մէկը առանձին, Անոնց կիները առանձին»։
ամենայն ազգք մնացեալք առանձինն, եւ կանայք նոցա առանձինն:

12:14: Ամենայն ազգք մնացեալք առանձինն, եւ կանա՛յք նոցա առանձինն։
14 Այդպէս էլ մնացած բոլոր ազգատոհմերը, ամէն մէկն՝ առանձին, եւ նրանց կանայք՝ առանձին»:
14 Բոլոր մնացած ազգատոհմերէն ամէն մէկը առանձին, Անոնց կիները առանձին»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1412:14 Все остальные племена каждое племя особо, и жены их особо.
12:14 πᾶσαι πας all; every αἱ ο the φυλαὶ φυλη tribe αἱ ο the ὑπολελειμμέναι υπολειπω leave below / behind φυλὴ φυλη tribe καθ᾿ κατα down; by ἑαυτὴν εαυτου of himself; his own καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife αὐτῶν αυτος he; him καθ᾿ κατα down; by ἑαυτάς εαυτου of himself; his own
12:14 כֹּ֗ל kˈōl כֹּל whole הַ ha הַ the מִּשְׁפָּחֹות֙ mmišpāḥôṯ מִשְׁפָּחָה clan הַ ha הַ the נִּשְׁאָרֹ֔ות nnišʔārˈôṯ שׁאר remain מִשְׁפָּחֹ֥ת mišpāḥˌōṯ מִשְׁפָּחָה clan מִשְׁפָּחֹ֖ת mišpāḥˌōṯ מִשְׁפָּחָה clan לְ lᵊ לְ to בָ֑ד vˈāḏ בַּד linen, part, stave וּ û וְ and נְשֵׁיהֶ֖ם nᵊšêhˌem אִשָּׁה woman לְ lᵊ לְ to בָֽד׃ ס vˈāḏ . s בַּד linen, part, stave
12:14. omnes familiae reliquae familiae et familiae seorsum et mulieres eorum seorsumAll the rest of the families, families and families apart, and their women apart.
14. all the families that remain, every family apart, and their wives apart.
12:14. all the rest of the families, families and families separately, and their women separately.
12:14. All the families that remain, every family apart, and their wives apart.
All the families that remain, every family apart, and their wives apart:

12:14 Все остальные племена каждое племя особо, и жены их особо.
12:14
πᾶσαι πας all; every
αἱ ο the
φυλαὶ φυλη tribe
αἱ ο the
ὑπολελειμμέναι υπολειπω leave below / behind
φυλὴ φυλη tribe
καθ᾿ κατα down; by
ἑαυτὴν εαυτου of himself; his own
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
αὐτῶν αυτος he; him
καθ᾿ κατα down; by
ἑαυτάς εαυτου of himself; his own
12:14
כֹּ֗ל kˈōl כֹּל whole
הַ ha הַ the
מִּשְׁפָּחֹות֙ mmišpāḥôṯ מִשְׁפָּחָה clan
הַ ha הַ the
נִּשְׁאָרֹ֔ות nnišʔārˈôṯ שׁאר remain
מִשְׁפָּחֹ֥ת mišpāḥˌōṯ מִשְׁפָּחָה clan
מִשְׁפָּחֹ֖ת mišpāḥˌōṯ מִשְׁפָּחָה clan
לְ lᵊ לְ to
בָ֑ד vˈāḏ בַּד linen, part, stave
וּ û וְ and
נְשֵׁיהֶ֖ם nᵊšêhˌem אִשָּׁה woman
לְ lᵊ לְ to
בָֽד׃ ס vˈāḏ . s בַּד linen, part, stave
12:14. omnes familiae reliquae familiae et familiae seorsum et mulieres eorum seorsum
All the rest of the families, families and families apart, and their women apart.
12:14. all the rest of the families, families and families separately, and their women separately.
12:14. All the families that remain, every family apart, and their wives apart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: and: Pro 9:12
Geneva 1599
12:14 All the families that (o) remain, every family apart, and their wives apart.
(o) That is, who were elect by grace, and preserved from the common destruction.
John Gill
12:14 All the families that remain,.... That will be in being in those times;
every family apart, and their wives apart; for the whole nation shall be born at once, and converted, and all Israel shall be saved, Is 66:8.
Robert Jamieson, A. R. Fausset and David Brown
12:14 All . . . that remain--after the fiery ordeal, in which two-thirds fall (Zech 13:8-9).