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Selected Verse: Zechariah 13:7 - Douay Rheims

Verse	Translation	Text
Zec 13:7	Douay Rheims	Awake, O sword, against my shepherd, and against the man that cleaveth to me, saith the Lord of hosts: strike the shepherd, and the sheep shall be scattered: and I will turn my hand to the little ones.
	King James	Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Expounded by Christ as referring to Himself (Mat 26:31-32). Thus it is a resumption of the prophecy of His betrayal (Zac 11:4, Zac 11:10, Zac 11:13-14), and the subsequent punishment of the Jews. It explains the mystery why He, who came to be a blessing, was cut off while bestowing the blessing. God regards sin in such a fearful light that He spared not His own co-equal Son in the one Godhead, when that Son bore the sinner's guilt. Awake--Compare a similar address to the sword of justice personified (Jer 46:6-7). For "smite" (imperative), Mat 26:31 has "I will smite." The act of the sword, it is thus implied, is GOD'S act. So the prophecy in Isa 6:9, "Hear ye," is imperative; the fulfilment as declared by Jesus is future (Mat 13:14), "ye shall hear." sword--the symbol of judicial power, the highest exercise of which is to take away the life of the condemned (Psa 17:13; Rom 13:4). Not merely a show, or expression, of justice (as Socinians think) is distinctly implied here, but an actual execution of it on Messiah the shepherd, the substitute for the sheep, by God as judge. Yet God in this shows His love as gloriously as His justice. For God calls Messiah "My shepherd," that is, provided (Rev 13:8) for sinners by My love to them, and ever the object of My love, though judicially smitten (Isa 53:4) for their sins (Isa 42:1; Isa 59:16). man that is my fellow--literally, "the man of my union." The Hebrew for "man" is "a mighty man," one peculiarly man in his noblest ideal. "My fellow," that is, "my associate." "My equal" ([DE WETTE]; a remarkable admission from a Rationalist). "My nearest kinsman" [HENGSTENBERG], (Joh 10:30; Joh 14:10-11; Phi 2:6). sheep shall be scattered--The scattering of Christ's disciples on His apprehension was the partial fulfilment (Mat 26:31), a pledge of the dispersion of the Jewish nation (once the Lord's sheep, Psa 100:3) consequent on their crucifixion of Him. The Jews, though "scattered," are still the Lord's "sheep," awaiting their being "gathered" by Him (Isa 40:9, Isa 40:11). I will turn . . . hand upon . . . little ones--that is, I will interpose in favor of (compare the phrase in a good sense, Isa 1:25) "the little ones," namely, the humble followers of Christ from the Jewish Church, despised by the world: "the poor of the flock" (Zac 11:7, Zac 11:11); comforted after His crucifixion at the resurrection (Joh 20:17-20); saved again by a special interposition from the destruction of Jerusalem, having retired to Pella when Cestius Gallus so unaccountably withdrew from Jerusalem. Ever since there has been a Jewish "remnant" of "the little ones . . . according to the election of grace." The hand of Jehovah was laid in wrath on the Shepherd that His hand might be turned in grace upon the little ones.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Expounded by Christ as referring to Himself (Mat 26:31-32). Thus it is a resumption of the prophecy of His betrayal (Zac 11:4, Zac 11:10, Zac 11:13-14), and the subsequent punishment of the Jews. It explains the mystery why He, who came to be a blessing, was cut off while bestowing the blessing. God regards sin in such a fearful light that He spared not His own co-equal Son in the one Godhead, when that Son bore the sinner's guilt.

Awake--Compare a similar address to the sword of justice personified (Jer 46:6-7). For "smite" (imperative), Mat 26:31 has "I will smite." The act of the sword, it is thus implied, is GOD'S act. So the prophecy in Isa 6:9, "Hear ye," is imperative; the fulfilment as declared by Jesus is future (Mat 13:14), "ye shall hear."

sword--the symbol of judicial power, the highest exercise of which is to take away the life of the condemned (Psa 17:13; Rom 13:4). Not merely a show, or expression, of justice (as Socinians think) is distinctly implied here, but an actual execution of it on Messiah the shepherd, the substitute for the sheep, by God as judge. Yet God in this shows His love as gloriously as His justice. For God calls Messiah "My shepherd," that is, provided (Rev 13:8) for sinners by My love to them, and ever the object of My love, though judicially smitten (Isa 53:4) for their sins (Isa 42:1; Isa 59:16).

man that is my fellow--literally, "the man of my union." The Hebrew for "man" is "a mighty man," one peculiarly man in his noblest ideal. "My fellow," that is, "my associate." "My equal" ([DE WETTE]; a remarkable admission from a Rationalist). "My nearest kinsman" [HENGSTENBERG], (Joh 10:30; Joh 14:10-11; Phi 2:6).

sheep shall be scattered--The scattering of Christ's disciples on His apprehension was the partial fulfilment (Mat 26:31), a pledge of the dispersion of the Jewish nation (once the Lord's sheep, Psa 100:3) consequent on their crucifixion of Him. The Jews, though "scattered," are still the Lord's "sheep," awaiting their being "gathered" by Him (Isa 40:9, Isa 40:11).

I will turn . . . hand upon . . . little ones--that is, I will interpose in favor of (compare the phrase in a good sense, Isa 1:25) "the little ones," namely, the humble followers of Christ from the Jewish Church, despised by the world: "the poor of the flock" (Zac 11:7, Zac 11:11); comforted after His crucifixion at the resurrection (Joh 20:17-20); saved again by a special interposition from the destruction of Jerusalem, having retired to Pella when Cestius Gallus so unaccountably withdrew from Jerusalem. Ever since there has been a Jewish "remnant" of "the little ones . . . according to the election of grace." The hand of Jehovah was laid in wrath on the Shepherd that His hand might be turned in grace upon the little ones.

Notes on the Bible, by Albert Barnes, [1834]
Awake, O sword - So Jeremiah apostrophises the sword, "O thou sword of the Lord, when wilt thou be quiet?" Jer 47:6. The prophets express what "will be," by a command that it should be; "Make the heart of this people heavy" Isa 6:10. But by this command he signifies that human malice, acting freely, could do no more than His "Hand and" His "counsel determined before to be done" Act 4:28. The envy and hatred of Satan, the blind fury of the chief priests, the contempt of Herod, the guilty cowardice of Pilate, freely accomplished that Death, which God had before decreed for the salvation of the world. The meaning then is, (Ribera), "the sword shall be aroused against My Shepherd, that is, I will allow Him to be smitten by the Jews. But by 'the sword' he designates death, persecution, wounding etc. as above, the 'sword upon his right arm' Zac 11:17, and, where the passion of Christ is spoken of, 'Deliver my soul from the sword' Psa 22:20. So also, 'All the sinners of the people shall die by the sword' Amo 9:10," (Jerome), "which cannot be taken literally; for many sinners perish by shipwreck, poison, drowning, fire." Amos then "so spake, because many died by war, yet not all by the sword, but others by pestilence and famine, all which he includes under 'the sword' Amo 9:10. This smiting began, when the Lord was taken, and His sheep began to be scattered; but the prophecy which, before, was being gradually fulfilled, was fully fulfilled in His death, and the apostles were dispersed till the day of the Resurrection at eventide." Against the Man, My Fellow - that is, One united by community of nature. A little before, God had spoken of Himself as priced at "the thirty pieces of silver," yet as breaking the covenant which He had made with all nations for His people; as "pierced through, yet as pouring the spirit of grace and supplication" on those who pierced Him, that they should mourn their deed, and as, thereon, ever cleansing them from sin. As Man, God was sold, was pierced. : "God, in flesh, not working with aught intervening as in the prophets, but having taken to Him a Manhood connatural with Himself and made one, and through His flesh akin to us, drawing up to Him all humanity. What was the manner of the Godhead in flesh? As fire in iron, not transitively but by communication. For the fire does not dart into the iron, but remains there and communicates to it of its own virtue, not impaired by the communication, yet filling wholly its recipient." The bold language of the Fathers only expressed the actuality of the Incarnation. Since the Manhood was taken into God, and in Him dwelt all the fullness of the Godhead bodily, and God and Man were one Christ. then was it all true language. His Body was "the Body of God" ; His flesh "the flesh of the Word" ; and it was lawful to speak of "the flesh of the Deity" , of "the Passion of the Word" , "the Passion of Christ, my God" , "the Passion of God" , "God dead and buried" , "God suffered" , "murderers of God" , "the Godhead dwelt in the flesh bodily, which is all one with saying that, being God, He had a proper body, and using this as an instrument, He became Man for our sakes, and, because of this, things proper to the flesh are said to be His, since He was in it, as hunger, thirst, suffering, fatigue and the like, of which the flesh is capable, while the works proper to the Word Himself as raising the dead and restoring the blind, He did through His own Body," is but a continuance of the language of Zechariah, since He who was sold, was priced, was Almighty God. Jesus being God and Man, the sufferings of His Humanity were the sufferings of God, although, as God, He could not suffer. Now, conversely, God speaks of the Shepherd who was slain, as "My Fellow," united in Nature with Himself, although not the Manhood of Jesus which suffered, but the Godhead, united with It in one Person, was Consubstantial with Himself. The name might perhaps be most nearly represented by "connatural." : "When then the title is employed of the relation of an individual to God, it is clear that that individual can be no mere man, Jut must be one, united with God by unity of Being. The Akin of the Lord is no, other than He who said in the Gospel "I and My Father are One" Joh 10:30, and who is designated as "the Only-Begotten Son, who is in the Bosom of the Father" Joh 1:18. The word, it seems, was especially chosen, as being used in the Pentateuch, only in the laws against injuring a fellow-man. The prophet thereby gives prominence to the seeming contradiction between the command of the Lord, "Awake, O sword, against My Shepherd," and those Of His own law, whereby no one is to injure his fellow. He thus points out the greatness of that end, for the sake of which the Lord regards not that relation, whose image among men He commanded to be kept holy. He speaks after the manner of people. He calls attention to the greatness of that sacrifice, whereby He "spared not His own Son, but freely gave Him up for us all" Rom 8:32. The word 'Man' forms a sort of contrast with "My Fellow." He whom the sword is to reach must unite the Human Nature with the divine." Jews too have seen that the words, "My Fellow," imply an equality with God; only since they own not Him, who was God and Man, they must interpret it of a false claim on the part of man , overlooking that it is given Him by God. And I will turn My hand o upon the little ones - Doing to them as He had done to the Shepherd. So our Lord forewarned them: "If they have persecuted Me they will also persecute you" Joh 15:20 : "If the world hate you, ye know that it hated Me, before it hated you" Joh 15:18 : "Ye shall be hated of all men for My name's sake" Mat 10:22; Luk 21:17 : "they will deliver you up to the councils and scourge you in the synagogues; and ye shall be brought before governors and kings for My name's sake" (Mat 10:17-18; add Luk 21:12): "they shall deliver you up to be afflicted, and shall kill you: and ye shall be hated of all men for My name's sake" Mat 24:9; and to the Scribes and Pharisees, "I send unto you prophets and wise men and scribes, and some of them ye shall kill and crucify, and some of them shall ye scourge in your synagogues and persecute them from city to city, that upon you may come all the righteous blood shed upon the earth" Mat 23:34-35. The little ones - As Jeremiah speaks of "the least of the flock" Jer 49:20, and the Lord said, "fear not, little flock" Luk 12:32, little and weak in itself but mighty in Him and in His grace. Three centuries of persecution, alike in the Roman empire and beyond it in Persia, fulfilled the prophet's words and deepened the foundation of the Church and cemented its fabric.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Zac 13:7. "Arise, O sword, over my shepherd, and over the man who is my neighbour, is the saying of Jehovah of hosts: smite the shepherd, that the sheep may be scattered; and I will bring back my hand over the little ones. Zac 13:8. And it will come to pass in all the land, is the saying of Jehovah; two parts therein shall be cut off, shall die, and the third remains therein. Zac 13:9. And the third will I bring into the fire, and melt them as silver is melted, and will refine them as gold is refined: it will call upon my name, and I will answer it; I say, It is my people; and it will say, Jehovah my God." The summons addressed to the sword, to awake and smite, is a poetical turn to express the thought that the smiting takes place with or according to the will of God. For similar personification of the sword, see Jer 47:6. רעי is the shepherd of Jehovah, since the summons comes from Jehovah. In what sense the person to be smitten is called the shepherd of Jehovah, we may see from the clause על־גּבר עמיתי. The word עמית, which only occurs in the Pentateuch and in Zechariah, who has taken it thence, is only used as a synonym of אח (cf. Lev 25:15) in the concrete sense of the nearest one. And this is the meaning which it has in the passage before us, where the construct state expresses the relation of apposition, as for example in אישׁ חסידך (Deu 33:8; cf. Ewald, 287, e), the man who is my nearest one. The shepherd of Jehovah, whom Jehovah describes as a man who is His next one (neighbour), cannot of course be a bad shepherd, who is displeasing to Jehovah, and destroys the flock, or the foolish shepherd mentioned in Zac 11:15-17, as Grotius, Umbr., Ebrard, Ewald, Hitzig, and others suppose; for the expression "man who is my nearest one" implies much more than unity or community of vocation, or that he had to feed the flock like Jehovah. No owner of a flock or lord of a flock would call a hired or purchased shepherd his ‛âmı̄th. And so God would not apply this epithet to any godly or ungodly man whom He might have appointed shepherd over a nation. The idea of nearest one (or fellow) involves not only similarity in vocation, but community of physical or spiritual descent, according to which he whom God calls His neighbour cannot be a mere man, but can only be one who participates in the divine nature, or is essentially divine. The shepherd of Jehovah, whom the sword is to smite, is therefore no other than the Messiah, who is also identified with Jehovah in Zac 12:10; or the good shepherd, who says of Himself, "I and my Father are one" (Joh 10:30). The masculine form הך in the summons addressed to the sword, although חרב itself is feminine, may be accounted for from the personification of the sword; compare Gen 4:7, where sin (חטּאת, fem.) is personified as a wild beast, and construed as a masculine. The sword is merely introduced as a weapon used for killing, without there being any intention of defining the mode of death more precisely. The smiting of the shepherd is also mentioned here simply for the purpose of depicting the consequences that would follow with regard to the flock. The thought is therefore merely this: Jehovah will scatter Israel or His nation by smiting the shepherd; that is to say, He will give it up to the misery and destruction to which a flock without a shepherd is exposed. We cannot infer from this that the shepherd himself is to blame; nor does the circumstance that the smiting of the shepherd is represented as the execution of a divine command, necessarily imply that the death of the shepherd proceeds directly from God. According to the biblical view, God also works, and does that which is done by man in accordance with His counsel and will, and even that which is effected through the sin of men. Thus in Isa 53:10 the mortal sufferings of the Messiah are described as inflicted upon Him by God, although He had given up His soul to death to bear the sin of the people. In the prophecy before us, the slaying of the shepherd is only referred to so far as it brings a grievous calamity upon Israel; and the fact is passed over, that Israel has brought this calamity upon itself by its ingratitude towards the shepherd (cf. Zac 11:8, Zac 11:12). The flock, which will be dispersed in consequence of the slaying of the shepherd, is the covenant nation, i.e., neither the human race nor the Christian church as such, but the flock which the shepherd in Zac 11:4. had to feed. At the same time, Jehovah will not entirely withdraw His hand from the scattered flock, but "bring it back over the small ones." The phrase השׁיב יד על, to bring back the hand over a person (see at Sa2 8:3), i.e., make him the object of his active care once more, is used to express the employment of the hand upon a person either for judgment or salvation. It occurs in the latter sense in Isa 1:25 in relation to the grace which the Lord will manifest towards Jerusalem, by purifying it from its dross; and it is used here in the same sense, as Zac 13:8, Zac 13:9 clearly show, according to which the dispersion to be inflicted upon Israel will only be the cause of ruin to the greater portion of the nation, whereas it will bring salvation to the remnant. Zac 13:8 and Zac 13:9 add the real explanation of the bringing back of the hand over the small ones. צערים (lit., a participle of צער, which only occurs here) is synonymous with צעיר or צעור (Jer 14:3; Jer 48:4, chethib), the small ones in a figurative sense, the miserable ones, those who are called עניּי הצּאן in Zac 11:7. It naturally follows from this, that the צערים are not identical with the whole flock, but simply form a small portion of it, viz., "the poor and righteous in the nation, who suffer injustice" (Hitzig). "The assertion that the flock is to be scattered, but that God will bring back His hand to the small ones, evidently implies that the small ones are included as one portion of the entire flock, for which God will prepare a different fate from that of the larger whole which is about to be dispersed" (Kliefoth). On the fulfilment of this verse, we read in Mat 26:31-32, and Mar 14:27, that the bringing back of the hand of the Lord over the small ones was realized first of all in the case of the apostles. After the institution of the Lord's Supper, Christ told His disciples that that same night they would all be offended because of Him; for it was written, "I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee." The quotation is made freely from the original text, the address to the sword being resolved into its actual meaning, "I will smite." The offending of the disciples took place when Jesus was taken prisoner, and they all fled. This flight was a prelude to the dispersion of the flock at the death of the shepherd. But the Lord soon brought back His hand over the disciples. The promise, "But after my resurrection I will go before you into Galilee," is a practical exposition of the bringing back of the hand over the small ones, which shows that the expression is to be understood here in a good sense, and that it began to be fulfilled in the whole of the nation of Israel, to which we shall afterwards return. This more general sense of the words is placed beyond the reach of doubt by Zac 13:8 and Zac 13:9; for Zac 13:8 depicts the misery which the dispersion of the flock brings upon Israel, and Zac 13:9 shows how the bringing back of the hand upon the small ones will be realized in the remnant of the nation. The dispersion of the flock will deliver two-thirds of the nation in the whole land to death, so that only one-third will remain alive. כּל־הארץ is not the whole earth, but the whole of the holy land, as in Zac 14:9-10; and הארץ, in Zac 12:12, the land in which the flock, fed by the shepherds of the Lord, i.e., the nation of Israel, dwells. פּי־שׁנים is taken from Deu 21:17, as in Kg2 2:9; it is used there for the double portion inherited by the first-born. That it is used here to signify two-thirds, is evident from the remaining השּׁלישׁית. "The whole of the Jewish nation," says Hengstenberg, "is introduced here, as an inheritance left by the shepherd who has been put to death, which inheritance is divided into three parts, death claiming the privileges of the first-born, and so receiving two portions, and life one, - a division similar to that which David made in the case of the Moabites (Sa2 8:2)." יגועוּ is added to יכּרתוּ, to define יכּרת more precisely, as signifying not merely a cutting off from the land by transportation (cf. Zac 14:2), but a cutting off from life (Koehler). גּוע, exspirare, is applied both to natural and violent death (for the latter meaning, compare Gen 7:21; Jos 22:20). The remaining third is also to be refined through severe afflictions, to purify it from everything of a sinful nature, and make it into a truly holy nation of God. For the figure of melting and refining, compare Isa 1:25; Isa 48:10; Jer 9:6; Mal 3:3; Psa 66:10. For the expression in Zac 13:9, compare Isa 65:24; and for the thought of the whole verse, Zac 8:8, Hos 2:23, Jer 24:7; Jer 30:22. The cutting off of the two-thirds of Israel commenced in the Jewish war under Vespasian and Titus, and in the war for the suppression of the rebellion led by the pseudo-Messiah Bar Cochba. It is not to be restricted to these events, however, but was continued in the persecutions of the Jews with fire and sword in the following centuries. The refinement of the remaining third cannot be taken as referring to the sufferings of the Jewish nation during the whole period of its present dispersion, as C. B. Michaelis supposes, nor generally to the tribulations which are necessary in order to enter into the kingdom of God, to the seven conflicts which the true Israel existing in the Christian church has to sustain, first with the two-thirds, and then and more especially with the heathen (Zac 12:1-9, Zac 12:14). For whilst Hengstenberg very properly objects to the view of Michaelis, on the ground that in that case the unbelieving portion of Judaism would be regarded as the legitimate and sole continuation of Israel; it may also be argued, in opposition to the exclusive reference in the third to the Christian church, that it is irreconcilable with the perpetuation of the Jews, and the unanimous entrance of all Israel into the kingdom of Christ, as taught by the Apostle Paul. Both views contain elements of truth, which must be combined, as we shall presently show.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
O sword - Afflictions, persecutions, and the cross. My shepherd - Who is my faithful shepherd, and will lay down his life for my sheep. My fellow - This speaks Christ; man with us, and God with his father, God - man in one person. The shepherd - This great and good shepherd. Turn mine hand - God will turn his hand in favour, and for protection will keep the new, and weak disciples.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Awake, O sword, against my Shepherd - This is generally understood of Jesus Christ. The sword is that of Divine justice which seemed to have been long asleep, and should long ago have struck either Man, or his Substitute, the Messiah. Jesus is here called God's Shepherd, because he had appointed him to feed and govern, as well as to save, the whole lost world. This is a prosopopoeia, and the address to the sword is very poetic. There is a fine passage in Aeschylus to the same effect: - Ξενος δε κληροις επινωμᾳ, Χαλυβος Σκυθων αποικας, Κτεανων χρηματοδαιτας Πικρος, ωμοφρων σιδαρος, Χθονα ναιειν διαπηλας Ὁποσαν αν και φθιμενοισι κατεχειν, Των μεγαλων πεδιων αμοιροις, Aeschyl. Sept. cont. Hebrews 733. "The rude barbarian, from the mines Of Scythia, o'er the lots presides; Ruthless to each his share assigns, And the contested realm divides: To each allots no wider a domain Than, on the cold earth as they lie, Their breathless bodies occupy, Regardless of an ampler reign: Such narrow compass does the sword - A cruel umpire - their high claims afford." Potter. The man that is my Fellow - ועל גבר עמיתי veal geber amithi, "upon the strong man," or "the hero that is with Me;" my neighbor. "The Word was God, and the Word was With God;" Joh 1:1. "I and my Father are One;" Joh 10:30. Smite the Shepherd, and the sheep shall be scattered - This is quoted by our Lord, Mat 26:31, in relation to his disciples, who should be scattered on his crucifixion: and they were so; for every one, giving up all for lost, went to his own house. And I will turn mine hand upon the little ones - I will take care of the little flock, and preserve them from Jewish malice and Gentile persecution. And so this little flock was most wondrously preserved, and has been increasing from year to year from that time to the present day.

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¹⁷ Jesus saith to her: Do not touch me, for I am not yet ascended to my Father. But go to my brethren, and say to them: I ascend to my Father and to your Father, to my God and your God.
¹⁸ Mary Magdalen cometh, and telleth the disciples: I have seen the Lord, and these things he said to me.
¹⁹ Now when it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came and stood in the midst, and said to them: Peace be to you.
²⁰ And when he had said this, he shewed them his hands and his side. The disciples therefore were glad, when they saw the Lord.

¹¹ And it was made void in that day: and so the poor of the flock that keep for me, understood that it is the word of the Lord.

⁷ And I will feed the hock of slaughter for this, O ye poor of the dock. And I took unto me two rods, one I called Beauty, and the other I called a Cord, and I fed the flock.

²⁵ And I will turn my hand to thee, and I will clean purge away thy dress, and I will take away all thy tin.

¹¹ He shall feed his flock like a shepherd: he shall gather together the lambs with his arm, and shall take them up in his bosom, and he himself shall carry them that are with young.

⁹ Get thee up upon a high mountain, thou that bringest good tidings to Sion: lift up thy voice with strength, thou that bringest good tidings to Jerusalem: lift it up, fear not. Say to the cities of Juda: Behold your God:

³ I did not set before my eyes any unjust thing: I hated the workers of iniquities.

³¹ Then Jesus said to them: All you shall be scandalized in me this night. For it is written: I will strike the shepherd, and the sheep of the flock shall be dispersed.

⁶ Who being in the form of God, thought it not robbery to be equal with God:

¹⁰ Do you not believe, that I am in the Father, and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abideth in me, he doth the works.
¹¹ Believe you not that I am in the Father, and the Father in me?

³⁰ I and the Father are one.

¹⁶ And he saw that there is not a man: and he stood astonished, because there is none to oppose himself: and his own arm brought salvation to him, and his own justice supported him.

¹ BEHOLD my servant, I will uphold him: my elect, my soul delighteth in him: I have given my spirit upon him, he shall bring forth judgment to the Gentiles.

⁴ Surely he hath borne our infirmities and carried our sorrows: and we have thought him as it were a leper, and as one struck by God and afflicted.

⁸ And all the dwell upon the earth adored him, whose names are not written in the book of life of the Lamb, which was slain from the beginning of the world.

⁴ For he is God's minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God's minister: an avenger to execute wrath upon him that doth evil.

¹³ At the brightness that was before him the clouds passed, hail and coals of fire.

¹⁴ And the prophecy of Isaias is fulfilled in them, who saith: By hearing you shall hear, and shall not understand: and seeing you shall see, and shall not perceive.

⁹ And he said: Go, and thou shalt say to this people: Hearing, hear, and understand not: and see the vision, and know it not.

³¹ Then Jesus said to them: All you shall be scandalized in me this night. For it is written: I will strike the shepherd, and the sheep of the flock shall be dispersed.

⁶ Let not the swift flee away, nor the strong think to escape: they are overthrown, and fallen down, towards the north by the river Euphrates.
⁷ Who is this that cometh up as a flood: and his streams swell like those of rivers ?

¹³ And the Lord said to me: Cast it to the statuary, a handsome price, that I was prized at by them. And I took the thirty pieces of silver, and I cast them into the house of the Lord to the statuary.
¹⁴ And I cut off my second rod that was called a Cord, that I might break the brotherhood between Juda and Israel.

¹⁰ And I took my rod that was called Beauty, and I cut it asunder to make void my covenant, which I had made with all people.

⁴ Thus saith the Lord my God: Feed the flock of the slaughter,

³¹ Then Jesus said to them: All you shall be scandalized in me this night. For it is written: I will strike the shepherd, and the sheep of the flock shall be dispersed.
³² But after I shall be risen again, I will go before you into Galilee.

³² Fear not, little flock, for it hath pleased your Father to give you a kingdom.

²⁰ Therefore hear ye the counsel of the Lord, which he hath taken concerning Edom: and his thoughts which he hath thought concerning the inhabitants of Theman: surely the little ones of the flock shall cast them down, of a truth they shall destroy them with their habitation.

³⁴ Therefore behold I send to you prophets, and wise men, and scribes: and some of them you will put to death and crucify, and some you will scourge in your synagogues, and persecute from city to city:
³⁵ That upon you may come all the just blood that hath been shed upon the earth, from the blood of Abel the just, even unto the blood of Zacharias the son of Barachias, whom you killed between the temple and the altar.

⁹ Then shall they deliver you up to be afflicted, and shall put you to death: and you shall be hated by all nations for my name's sake.

¹² But before all these things, they will lay their hands upon you, and persecute you, delivering you up to the synagogues and into prisons, dragging you before kings and governors, for my name's sake.

¹⁷ But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues.
¹⁸ And you shall be brought before governors, and before kings for my sake, for a testimony to them and to the Gentiles:

¹⁷ And you shall be hated by all men for my name's sake.

²² And you shall be hated by all men for my name's sake: but he that shall persevere unto the end, he shall be saved.

¹⁸ If the world hate you, know ye, that it hath hated me before you.

²⁰ Remember my word that I said to you: The servant is not greater than his master. If they have persecuted me, they will also persecute you: if they have kept my word, they will keep yours also.

³² He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?

¹⁸ No man hath seen God at any time: the only begotten Son who is in the bosom of the Father, he hath declared him.

³⁰ I and the Father are one.

¹⁰ All the sinners of my people shall fall by the sword: who say: The evils shall not approach, and shall not come upon us.

⁰ The commentary points to an invalid Bible reference.

¹⁷ O shepherd, and idol, that forsaketh the flock: the sword upon his arm and upon his right eye: his arm shall quite wither away, and his right eye shall be utterly darkened.

²⁸ To do what thy hand and thy counsel decreed to be done.

¹⁰ Blind the heart of this people, and make their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted and I heal them.

⁶ O thou sword of the Lord, how long wilt thou not be quiet? Go into thy scabbard, rest, and be still.

¹⁴ All the rest of the families, families and families apart, and their women apart.

¹ 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 :
² 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.
³ 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.
⁴ 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.
⁵ 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.
⁶ 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.
⁷ And the Lord shall save the tabernacles of Juda, 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.
⁸ 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.
⁹ And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.

²² And you shall be my people: and I will be your God.

⁷ And I will give them a heart to know me, that I am the Lord: and they shall be my people, and I will be their God: because they shall return to me with their whole heart.

²³ And I will sow her unto me in the earth, and I will have mercy on her that was without mercy.

⁸ And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God in truth and in justice.

²⁴ And it shall come to pass, that before they call, I will hear; as they are yet speaking, I will hear.

⁹ And I will bring the third part through the fire, and will refine them as silver is refined: and I will try them as gold is tried. They shall call on my name, and I will hear them. I will say: Thou art my people: and they shall say: The Lord is my God.

⁰ The commentary points to an invalid Bible reference.

³ And he shall sit refining and cleansing the silver, and he shall purify the sons of Levi, and shall refine them as gold, and as silver, and they shall offer sacrifices to the Lord in justice.

⁶ Thy habitation is in the midst of deceit: Through deceit they have refused to know me, saith the Lord.

¹⁰ Behold I have refined thee, but not as silver, I have chosen thee in the furnace of poverty.

²⁵ And I will turn my hand to thee, and I will clean purge away thy dress, and I will take away all thy tin.

²⁰ Did not Achan the son of Zare transgress the commandment of the Lord, and his wrath lay upon all the people of Israel? And he was but one man, and would to God he alone had perished in his wickedness.

²¹ And all flesh was destroyed that moved upon the earth, both of fowl, and of cattle, and of beasts, and of all creeping things that creep upon the earth: and all men.

² And I will gather all nations to Jerusalem to battle, and the city shall be taken, and the houses shall be rifled, and the women shall be defiled: and half of the city shall go forth into captivity, and the rest of the people shall not be taken away out of the city.

² And he defeated Moab, and measured them with a line, casting them down to the earth: and he measured with two lines, one to put to death, and one to save alive: and Moab was made to serve David under tribute.

⁹ And when they were gone over, Elias said to Eliseus: Ask what thou wilt have me to do for thee, before I be taken away from thee. And Eliseus said: I beseech thee that in me may be thy double spirit.

¹⁷ But he shall acknowledge the son of the hated for the firstborn, and shall give him a double portion of all he hath: for this is the first of his children, and to him are due the first birthrights.

¹² And the land shall mourn: families and families apart: the families of the house of David apart, and their women apart:

⁹ And the Lord shall be king over all the earth: in that day there shall be one Lord, and his name shall be one.
¹⁰ And all the land shall return even to the desert, from the hill to Remmon to the south of Jerusalem: and she shall be exalted, and shall dwell in her own place, from the gate of Benjamin even to the place of the former gate, and even to the gate of the corners: and from the tower of Hananeel even to the king's wine- presses.

⁸ And there shall be in all the earth, saith the Lord, two parts in it shall be scattered, and shall perish: but the third part shall be left therein.

²⁷ And Jesus saith to them: You will all be scandalized in my regard this night; for it is written, I will strike the shepherd, and the sheep shall be dispersed.

⁷ And I will feed the hock of slaughter for this, O ye poor of the dock. And I took unto me two rods, one I called Beauty, and the other I called a Cord, and I fed the flock.

⁴ Moab is destroyed: proclaim a cry for her little ones.

³ The great ones sent their inferiors to the water: they came to draw, they found no water, they carried back their vessels empty: they were confounded and afflicted, and covered their heads.

⁸ And there shall be in all the earth, saith the Lord, two parts in it shall be scattered, and shall perish: but the third part shall be left therein.

²⁵ And I will turn my hand to thee, and I will clean purge away thy dress, and I will take away all thy tin.

³ David defeated also Adarezer the son of Rohob king of Soba, when he went to extend his dominion over the river Euphrates.

⁴ Thus saith the Lord my God: Feed the flock of the slaughter,

¹² And I said to them: If it be good in your eyes, bring hither my wages: and if not, be quiet. And they weighed for my wages thirty pieces of silver.

⁸ And I cut off three shepherds in one month, and my soul was straitened in their regard: for their soul also varied in my regard.

¹⁰ And the Lord was pleased to bruise him in infirmity: if he shall lay down his life for sin, he shall see a long-lived seed, and the will of the Lord shall be prosperous in his hand.

⁷ If thou do well, shalt thou not receive? but if ill, shall not sin forthwith be present at the door? but the lust thereof shall be under thee, and thou shalt have dominion over it.

³⁰ I and the Father are one.

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 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.

¹⁵ And the Lord said to me: Take to thee yet the instruments of a foolish shepherd.
¹⁶ For behold I will raise up a shepherd in the land, who shall not visit what is forsaken, nor seek what is scattered, nor heal what is broken, nor nourish that which standeth, and he shall eat the flesh of the fat ones, and break their hoofs.
¹⁷ O shepherd, and idol, that forsaketh the flock: the sword upon his arm and upon his right eye: his arm shall quite wither away, and his right eye shall be utterly darkened.

⁸ To Levi also he said: Thy perfection, and thy doctrine be to thy holy man, whom thou hast proved in the temptation, and judged at the waters of contradiction :

¹⁵ And he shall sell to thee according to the computation of the fruits.

⁶ O thou sword of the Lord, how long wilt thou not be quiet? Go into thy scabbard, rest, and be still.

⁸ And there shall be in all the earth, saith the Lord, two parts in it shall be scattered, and shall perish: but the third part shall be left therein.

⁷ Awake, O sword, against my shepherd, and against the man that cleaveth to me, saith the Lord of hosts: strike the shepherd, and the sheep shall be scattered: and I will turn my hand to the little ones.

³¹ Then Jesus said to them: All you shall be scandalized in me this night. For it is written: I will strike the shepherd, and the sheep of the flock shall be dispersed.

³⁰ I and the Father are one.

¹ IN the beginning was the Word, and the Word was with God, and the Word was God.