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Selected Verse: Zechariah 12:5 - Strong Concordance

Verse	Translation	Text
Zec 12:5	Strong Concordance	And the governors [0441] of Judah [03063] shall say [0559] in their heart [03820], The inhabitants [03427] of Jerusalem [03389] shall be my strength [0556] in the LORD [03068] of hosts [06635] their God [0430].
	King James	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.

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]
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.

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

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.

Notes on the Bible, by Albert Barnes, [1834]
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. '"

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Zac 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. Zac 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. Zac 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 Zac 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 Zac 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 Zac 10:12 with Zac 3:2; Zac 1:17; Zac 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 Zac 12:4. And Zac 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 Zac 4:6-10 and Zac 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 (Zac 1:16-17; Zac 2:8, Zac 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 Zac 12:8, Jerusalem will enjoy in the fullest measure the salvation of God.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Zac 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. Zac 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. Zac 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 Zac 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 Zac 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 Zac 10:12 with Zac 3:2; Zac 1:17; Zac 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 Zac 12:4. And Zac 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 Zac 4:6-10 and Zac 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 (Zac 1:16-17; Zac 2:8, Zac 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 Zac 12:8, Jerusalem will enjoy in the fullest measure the salvation of God.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The governors of Judah - This supposes a union between the two kingdoms of Israel and Judah.

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¹⁶ The LORD [03068] also shall roar [07580] out of Zion [06726], and utter [05414] his voice [06963] from Jerusalem [03389]; and the heavens [08064] and the earth [0776] shall shake [07493]: but the LORD [03068] will be the hope [04268] of his people [05971], and the strength [04581] of the children [01121] of Israel [03478].

² And the LORD [03068] said [0559] unto Satan [07854], The LORD [03068] rebuke [01605] thee, O Satan [07854]; even the LORD [03068] that hath chosen [0977] Jerusalem [03389] rebuke [01605] thee: is not this a brand [0181] plucked [05337] out of the fire [0784]?

¹² And the LORD [03068] shall inherit [05157] Judah [03063] his portion [02506] in the holy [06944] land [0127], and shall choose [0977] Jerusalem [03389] again.

¹⁷ Cry [07121] yet, saying [0559], Thus saith [0559] the LORD [03068] of hosts [06635]; My cities [05892] through prosperity [02896] shall yet be spread abroad [06327]; and the LORD [03068] shall yet comfort [05162] Zion [06726], and shall yet choose [0977] Jerusalem [03389].

⁸ In that day [03117] shall the LORD [03068] defend [01598] the inhabitants [03427] of Jerusalem [03389]; and he that is feeble [03782] among them at that day [03117] shall be as David [01732]; and the house [01004] of David [01732] shall be as God [0430], as the angel [04397] of the LORD [03068] before [06440] them.

¹² And the LORD [03068] shall inherit [05157] Judah [03063] his portion [02506] in the holy [06944] land [0127], and shall choose [0977] Jerusalem [03389] again.

⁸ For thus saith [0559] the LORD [03068] of hosts [06635]; After [0310] the glory [03519] hath he sent [07971] me unto the nations [01471] which spoiled [07997] you: for he that toucheth [05060] you toucheth [05060] the apple [0892] of his eye [05869].

¹⁶ Therefore thus saith [0559] the LORD [03068]; I am returned [07725] to Jerusalem [03389] with mercies [07356]: my house [01004] shall be built [01129] in it, saith [05002] the LORD [03068] of hosts [06635], and a line [06957] [06961] shall be stretched forth [05186] upon Jerusalem [03389].
¹⁷ Cry [07121] yet, saying [0559], Thus saith [0559] the LORD [03068] of hosts [06635]; My cities [05892] through prosperity [02896] shall yet be spread abroad [06327]; and the LORD [03068] shall yet comfort [05162] Zion [06726], and shall yet choose [0977] Jerusalem [03389].

²³ In that day [03117], saith [05002] the LORD [03068] of hosts [06635], will I take [03947] thee, O Zerubbabel [02216], my servant [05650], the son [01121] of Shealtiel [07597], saith [05002] the LORD [03068], and will make [07760] thee as a signet [02368]: for I have chosen [0977] thee, saith [05002] the LORD [03068] of hosts [06635].

¹⁴ Then said [0559] he, These are the two [08147] anointed [03323] ones [01121], that stand [05975] by the Lord [0113] of the whole earth [0776].

⁶ Then he answered [06030] and spake [0559] unto me, saying [0559], This is the word [01697] of the LORD [03068] unto Zerubbabel [02216], saying [0559], Not by might [02428], nor by power [03581], but by my spirit [07307], saith [0559] the LORD [03068] of hosts [06635].
⁷ Who art thou, O great [01419] mountain [02022]? before [06440] Zerubbabel [02216] thou shalt become a plain [04334]: and he shall bring forth [03318] the headstone [068] [07222] thereof with shoutings [08663], crying, Grace [02580], grace [02580] unto it.
⁸ Moreover the word [01697] of the LORD [03068] came unto me, saying [0559],
⁹ The hands [03027] of Zerubbabel [02216] have laid the foundation [03245] of this house [01004]; his hands [03027] shall also finish [01214] it; and thou shalt know [03045] that the LORD [03068] of hosts [06635] hath sent [07971] me unto you.
¹⁰ For who hath despised [0936] the day [03117] of small things [06996]? for they shall rejoice [08055], and shall see [07200] the plummet [068] [0913] in the hand [03027] of Zerubbabel [02216] with those seven [07651]; they are the eyes [05869] of the LORD [03068], which run to and fro [07751] through the whole earth [0776].

⁷ The LORD [03068] also shall save [03467] the tents [0168] of Judah [03063] first [07223], that the glory [08597] of the house [01004] of David [01732] and the glory [08597] of the inhabitants [03427] of Jerusalem [03389] do not magnify [01431] themselves against Judah [03063].

⁴ In that day [03117], saith [05002] the LORD [03068], I will smite [05221] every horse [05483] with astonishment [08541], and his rider [07392] with madness [07697]: and I will open [06491] mine eyes [05869] upon the house [01004] of Judah [03063], and will smite [05221] every horse [05483] of the people [05971] with blindness [05788].

¹² And the LORD [03068] shall inherit [05157] Judah [03063] his portion [02506] in the holy [06944] land [0127], and shall choose [0977] Jerusalem [03389] again.

¹² And I will strengthen [01396] them in the LORD [03068]; and they shall walk up and down [01980] in his name [08034], saith [05002] the LORD [03068].

³ And to speak [0559] unto the priests [03548] which were in the house [01004] of the LORD [03068] of hosts [06635], and to the prophets [05030], saying [0559], Should I weep [01058] in the fifth [02549] month [02320], separating [05144] myself, as I have done [06213] these so many years [08141]?

⁹ The righteous [06662] also shall hold [0270] on his way [01870], and he that hath clean [02890] hands [03027] shall be [03254] stronger and stronger [0555].

⁷ And I will take away [05493] his blood [01818] out of his mouth [06310], and his abominations [08251] from between his teeth [08127]: but he that remaineth [07604], even he, shall be for our God [0430], and he shall be as a governor [0441] in Judah [03063], and Ekron [06138] as a Jebusite [02983].

⁶ In that day [03117] will I make [07760] the governors [0441] of Judah [03063] like an hearth [03595] of fire [0784] among the wood [06086], and like a torch [03940] of fire [0784] in a sheaf [05995]; and they shall devour [0398] all the people [05971] round about [05439], on the right hand [03225] and on the left [08040]: and Jerusalem [03389] shall be inhabited [03427] again in her own place, even in Jerusalem [03389].

⁵ And the governors [0441] of Judah [03063] shall say [0559] in their heart [03820], The inhabitants [03427] of Jerusalem [03389] shall be my strength [0556] in the LORD [03068] of hosts [06635] their God [0430].