13 The family H4940 of the house H1004 of Levi H3878 apart, and their wives H802 apart; the family H4940 of Shimei H8097 apart, and their wives H802 apart;
And these are the names H8034 of the sons H1121 of Levi H3878 according to their generations; H8435 Gershon, H1648 and Kohath, H6955 and Merari: H4847 and the years H8141 of the life H2416 of Levi H3878 were an hundred H3967 thirty H7970 and seven H7651 years. H8141 The sons H1121 of Gershon; H1648 Libni, H3845 and Shimi, H8096 according to their families. H4940 And the sons H1121 of Kohath; H6955 Amram, H6019 and Izhar, H3324 and Hebron, H2275 and Uzziel: H5816 and the years H8141 of the life H2416 of Kohath H6955 were an hundred H3967 thirty H7970 and three H7969 years. H8141 And the sons H1121 of Merari; H4847 Mahali H4249 and Mushi: H4187 these are the families H4940 of Levi H3878 according to their generations. H8435 And Amram H6019 took H3947 him Jochebed H3115 his father's sister H1733 to wife; H802 and she bare H3205 him Aaron H175 and Moses: H4872 and the years H8141 of the life H2416 of Amram H6019 were an hundred H3967 and thirty H7970 and seven H7651 years. H8141 And the sons H1121 of Izhar; H3324 Korah, H7141 and Nepheg, H5298 and Zichri. H2147 And the sons H1121 of Uzziel; H5816 Mishael, H4332 and Elzaphan, H469 and Zithri. H5644 And Aaron H175 took H3947 him Elisheba, H472 daughter H1323 of Amminadab, H5992 sister H269 of Naashon, H5177 to wife; H802 and she bare H3205 him Nadab, H5070 and Abihu, H30 Eleazar, H499 and Ithamar. H385 And the sons H1121 of Korah; H7141 Assir, H617 and Elkanah, H511 and Abiasaph: H23 these are the families H4940 of the Korhites. H7145 And Eleazar H499 Aaron's H175 son H1121 took H3947 him one of the daughters H1323 of Putiel H6317 to wife; H802 and she bare H3205 him Phinehas: H6372 these are the heads H7218 of the fathers H1 of the Levites H3881 according to their families. H4940 These H1931 are that Aaron H175 and Moses, H4872 to whom H834 the LORD H3068 said, H559 Bring out H3318 the children H1121 of Israel H3478 from the land H776 of Egypt H4714 according to their armies. H6635
These also are the generations H8435 of Aaron H175 and Moses H4872 in the day H3117 that the LORD H3068 spake H1696 with Moses H4872 in mount H2022 Sinai. H5514 And these are the names H8034 of the sons H1121 of Aaron; H175 Nadab H5070 the firstborn, H1060 and Abihu, H30 Eleazar, H499 and Ithamar. H385 These are the names H8034 of the sons H1121 of Aaron, H175 the priests H3548 which were anointed, H4886 whom he consecrated H4390 H3027 to minister in the priest's office. H3547 And Nadab H5070 and Abihu H30 died H4191 before H6440 the LORD, H3068 when they offered H7126 strange H2114 fire H784 before H6440 the LORD, H3068 in the wilderness H4057 of Sinai, H5514 and they had no children: H1121 and Eleazar H499 and Ithamar H385 ministered in the priest's office H3547 in the sight H6440 of Aaron H175 their father. H1
And when king H4428 David H1732 came H935 to Bahurim, H980 behold, thence came out H3318 a man H376 of the family H4940 of the house H1004 of Saul, H7586 whose name H8034 was Shimei, H8096 the son H1121 of Gera: H1617 he came forth, H3318 and cursed H7043 still as he came. H3318
But Zadok H6659 the priest, H3548 and Benaiah H1141 the son H1121 of Jehoiada, H3077 and Nathan H5416 the prophet, H5030 and Shimei, H8096 and Rei, H7472 and the mighty men H1368 which belonged to David, H1732 were not with Adonijah. H138
Of the Gershonites H1649 were, Laadan, H3936 and Shimei. H8096
And ye shall know H3045 that I have sent H7971 this commandment H4687 unto you, that my covenant H1285 might be with Levi, H3878 saith H559 the LORD H3068 of hosts. H6635 My covenant H1285 was with him of life H2416 and peace; H7965 and I gave H5414 them to him for the fear H4172 wherewith he feared H3372 me, and was afraid H2865 before H6440 my name. H8034 The law H8451 of truth H571 was in his mouth, H6310 and iniquity H5766 was not found H4672 in his lips: H8193 he walked H1980 with me in peace H7965 and equity, H4334 and did turn H7725 many H7227 away H7725 from iniquity. H5771 For the priest's H3548 lips H8193 should keep H8104 knowledge, H1847 and they should seek H1245 the law H8451 at his mouth: H6310 for he is the messenger H4397 of the LORD H3068 of hosts. H6635 But ye are departed H5493 out of the way; H1870 ye have caused many H7227 to stumble H3782 at the law; H8451 ye have corrupted H7843 the covenant H1285 of Levi, H3878 saith H559 the LORD H3068 of hosts. H6635 Therefore have I also made H5414 you contemptible H959 and base H8217 before all the people, H5971 according H6310 as ye have not kept H8104 my ways, H1870 but have been partial H5375 H6440 in the law. H8451
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Zechariah 12
Commentary on Zechariah 12 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 12
Zec 12:1-14. Jerusalem the Instrument of Judgment on Her Foes Hereafter; Her Repentance and Restoration.
1. 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 (Joh 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 Isa 42:5; 43:1; 65:17, 18.
formeth … spirit of man—(Nu 16:22; Heb 12:9).
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 (Isa 51:17, 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 Zec 12:6, 7 show that Judah escapes and proves the scourge of the foe.
3. (Zec 14:4, 6-9, 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.
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, 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 Zec 14:12, 13).
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 (Joe 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.
6. On "governors of Judah," see on Zec 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; Joe 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].
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.
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 (2Sa 17:8; 18:3; Joe 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; 32:34). "The house of David" is the "prince," and his family sprung from David (Eze 45:7, 9). David's house was then in a comparatively weak state.
9. I will seek to destroy—I will set Myself with determined earnestness to destroy, etc. (Hag 2:22).
10. Future conversion of the Jews is to flow from an extraordinary outpouring of the Holy Spirit (Jer 31:9, 31-34; Eze 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 Joh 19:37; Re 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 Zec 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; Am 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" (Ro 8:29).
11. As in Zec 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 (2Ki 23:29, 30; 2Ch 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].
12-14. A universal and an individual mourning at once.
David … Nathan—representing the highest and lowest of the royal order. Nathan, not the prophet, but a younger son of David (2Sa 5:14; Lu 3:31).
apart—Retirement and seclusion are needful for deep personal religion.
wives apart—Jewish females worship separately from the males (Ex 15:1, 20).
13. Levi … Shimei—the highest and lowest of the priestly order (Nu 3:18, 21). Their example and that of the royal order would of course influence the rest.
14. All … that remain—after the fiery ordeal, in which two-thirds fall (Zec 13:8, 9).