Zechariah 12

Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text, which includes the Codex Cairensis (from year 895), the Petersburg Codex of the Prophets (916), Aleppo Codex (930), and Codex Leningradensis (1008).[7][8] Fragments containing parts of this chapter were found among the Dead Sea Scrolls, including 4Q80 (4QXII^e; 75–50 BCE) with extant verses 7–12.[9][10][11][12] and 4Q82 (4QXII^g; 50–25 BCE) with extant verses 1–3.[9][10][12][13]

There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; ${\displaystyle {\mathfrak {G}}}$^B; 4th century), Codex Sinaiticus (S; BHK: ${\displaystyle {\mathfrak {G}}}$^S; 4th century), Codex Alexandrinus (A; ${\displaystyle {\mathfrak {G}}}$^A; 5th century) and Codex Marchalianus (Q; ${\displaystyle {\mathfrak {G}}}$^Q; 6th century).[14]

The burden of the word of the Lord against Israel. Thus says the Lord, who stretches out the heavens, lays the foundation of the earth, and forms the spirit of man within him:[16]

• "Burden": here means "oracle" or "prophecy".[17]

This verse contains the heading of the oracle which 'seems to cover the whole of the rest of the book' (chapters 12–14), with a 'doxology on creation' bringing ideas about "creation and origins" (the Urzeit) projected forwards onto the "end of time" (the Endzeit).[15]

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.[20]

• "They shall look upon me whom they have pierced" The speaker in first person is Yahweh (throughout chapters 12 to 14).[18] To "look upon or unto" implies trust, longing, and reverence (compare Numbers 21:9; 2 Kings 3:14; Psalm 34:5; Isaiah 22:11). For some preterist interpreters of the New Testament, the literal fulfilment of this piercing, i.e. slaying (Zechariah 13:3; Lamentations 4:9) happened when the Romans crucified Jesus, such as Paul wrote about the crucifixion of "the Lord of glory" (1 Corinthians 2:8), and requested the Ephesian elders to "feed the Church of God, which he hath purchased with his own blood" (Acts 20:28); also John (John 19:37) links these words to the same event (cf. Revelation 1:7).[21] The Greek Septuagint renders Ἐπιβλέψονται πρὸς μὲ ἀνθ ῶν κατωχρήσαντο, "They shall look to me because they insulted," whereas Vulgate has Aspicient ad me quem confixerunt. A suffering Messiah was described earlier in Zechariah as a despised and ill-treated shepherd, and a little further on (Zechariah 13:7) that he is stricken with the sword. The prophecies of Isaiah have as well the same notion (Isaiah 53, etc.). With this notion the prophet, by inspiration, acknowledges the two natures in the one Person of Messiah, as Isaiah (Isaiah 9:6) called him the "Mighty God," and the psalmists often speak to the same effect (Psalm 2:7; Psalm 45:6, 7; Psalm 110:1, etc.; cf. Micah 5:2). The "looking to" the stricken Messiah is signified when those watching the crucifixion beat their breasts (Luke 23:48).[21]
• "Me … him": The change of person is due to Yahweh-Messiah speaking in His own person first, then the prophet speaking of "him". Later Jewish literature refers the "pierced" one to be Messiah Ben (son of) Joseph, who was to suffer in the battle with Gog, before Messiah Ben David should come to reign. Hebrew, Chaldee, Syriac, and Arabic versions oppose this; and the ancient Jews interpreted it of Messiah. Psalm 22:16 also refers to His being "pierced", just as in John 19:37 and Revelation 1:7, representing the act of the people (Matthew 27:25), and is so accounted here in Zechariah. The Hebrew word is always used of a literal piercing (so Zechariah 13:3).[22]
• "As one mourneth for his only son... for his firstborn": The depth and poignancy of this mourning are expressed by a double comparison, the grief felt at the loss of an only son, and of the firstborn. Among the Hebrews the preservation of the family was deemed of vast importance, and its extinction regarded as a punishment and a curse, so that the death of an only son would be the heaviest blow that could happen (see Isaiah 47:9; Jeremiah 6:26; Amos 8:10). Peculiar privileges belonged to the firstborn, and his loss would be estimated accordingly (see Genesis 49:3; Exodus 4:22; Deuteronomy 21:17; Micah 6:7). The mention of "piercing," just above, seems to connect the passage with the Passover solemnities and the destruction of the firstborn of the Egyptians.[21]
• "In bitterness for him": as one that is "in bitterness for his firstborn".[23]

In that day shall there be a great mourning in Jerusalem,
as the mourning of Hadadrimmon in the valley of Megiddon.[24]

• "The mourning of (at) Hadadrimmon in the valley of Megiddon": This is generally supposed to refer to the death of King Josiah of a wound received at Megiddo, in the battle with Pharaoh-Necho (609 BC), and to the national lamentation made for him, long observed on the anniversary of the calamity (see 2 Kings 23:29; 2 Chronicles 35:20–25). Jerome identified Hadadrimmon with a place in the Plain of Megiddo, near Jezreel, and known in his day by the name of Maximianopolis, now Rummaneh, seven miles northwest of Jezreel, on the southern edge of the Plain of Esdraelon, but the identification is far from certain.[21]

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;[25]

• "David... Nathan" First the royal family is mentioned generally, to show that no one, however, high in station, is exempted from this mourning; and then a particular branch is named to individualize the lamentation. Nathan is that son of David from whom descended Zerubbabel (1 Chronicles 3:5; Luke 3:27–31).[21]
• "Nathan": A branch from Nathan, a son of David and whole brother of Solomon 1 Chronicles 3:5, in the ancestral line of Jesus (Luke 3:31).[26]
• "Their wives apart." In private life the females of a household dwelt in apartments separate from the males, and in public functions the genders were equally kept distinct (see Exodus 15:20; Judges 11:34; 1 Samuel 18:6; 2 Samuel 6:5).[21]

The family of the house of Levi apart, and their wives apart;
the family of Shimei apart, and their wives apart;[27]

• "Levi... Shimei": The priestly family is generally mentioned first, and then individualized by naming Shimei, the son of Gershon, and grandson of Levi (Numbers 3:17, 18, 21). The LXX (Septuagint), Syriac Peshitta, and Arabic versions, read "the family of Simeon" or "the tribe of Simeon," instead of "the family of Shimei," but there is no known reason to mention this tribe.[26] In one sense, this prophecy began to be fulfilled when a great company of priests were converted by the preaching of the apostles (Acts 6:7).[21] These names are also found in a branch from Nathan, a son of David and whole brother of Solomon (1 Chronicles 3:5), which was in the ancestral line of Jesus (Luke 3:23–31: "(23) Jesus... the son of Joseph,... (24) ... the son of Levi, ... (26) ...the son of Semei, ...(29) ... the son of Levi, ... (30) ... the son of Simeon, ... (31) ... the son of Nathan, which was the son of David").[26]

• Zechariah 12 Hebrew with Parallel English
• Zechariah 12 Hebrew with Rashi's Commentary

• Zechariah 12 English Translation with Parallel Latin Vulgate Archived 2017-02-02 at the Wayback Machine