12:5 Then the leaders of Judah will say to themselves, ‘The inhabitants of Jerusalem are a means of strength to us through their God, the Lord who rules over all.’ 12:6 On that day 1 I will make the leaders of Judah like an igniter 2 among sticks and a burning torch among sheaves, and they will burn up all the surrounding nations right and left. Then the people of Jerusalem will settle once more in their place, the city of Jerusalem. 12:7 The Lord also will deliver the homes 3 of Judah first, so that the splendor of the kingship 4 of David and of the people of Jerusalem may not exceed that of Judah. 12:8 On that day the Lord himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the Lord before them. 5 12:9 So on that day I will set out to destroy all the nations 6 that come against Jerusalem.”
12:10 “I will pour out on the kingship 7 of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, 8 the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. 9
1 sn On that day (referring to the day of the
2 tn Heb “a firepot” (so NASB, NIV); NRSV “a blazing pot”; NLT “a brazier.”
3 tn Heb “the tents” (so NAB, NRSV); NIV “the dwellings.”
4 tn Heb “house,” referring here to the dynastic line. Cf. NLT “the royal line”; CEV “the kingdom.” The same expression is translated “dynasty” in the following verse.
5 sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.
6 tn Or “peoples.”
7 tn Or “dynasty”; Heb “house.”
8 tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many
tn Or “on me.”
9 tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).