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 their foes (Zec 12:5-9), and will pour out His Spirit of grace upon them, so that they will bitterly repent the death of the Messiah (Zec 12:10-14), and purify themselves from all ungodliness (Zec 13:1-6). Zec 12:1''“Burden of the word of Jehovah over Israel. Saying of Jehovah, who stretches out the heaven, and lays the foundation of the earth, and forms the spirit of man within him.” ''This heading, which belongs to the whole prophecy in ch. 12-14, corresponds in form and contents to that in Zec 9:1. The burden of Jehovah over Israel stands by the side of the burden of Jehovah over the land of Hadrach, the seat of the heathen power of the world (Zec 9:1). And as the reason assigned for the latter was that the eye of Jehovah looks at mankind and all the tribes of Israel, so the former is explained here by an allusion to the creative omnipotence of Jehovah. Only there is nothing in our heading to answer to the words “and Damascus is his rest,” which are added to the explanation of the symbolical name Hadrach in Zec 9:1, because Israel, as the name of the covenant nation, needed no explanation. The other formal differences are very inconsiderable. על answers substantially to the ב (in בּארץ, Zec 9:1), and signifies, notwithstanding the fact that massa’ announces a threatening word, not “again” but “over,” as we may see by comparing it with משּׂא אל ישׂ in Mal 1:1. The reason for the massa’ announced is given here in the form of an apposition, נאם יהוה standing first like a heading, as in Psa 11:1; 2Sa 23:1; Num 24:3, Num 24:15. The predicates of God are formed after Isa 42:5 (see also Amo 4:13), and describe God as the creator of the universe, and the former of the spirits of all men, to remove all doubt as to the realization of the wonderful things predicted in what follows. יצר רוּח וגו, the forming of the spirit within man, does not refer to the creation of the spirits of souls of men once for all, but denotes the continuous creative formation and guidance of the human spirit by the Spirit of God. Consequently we cannot restrict the stretching out of the heaven and the laying of the foundation of the earth to the creation of the universe as an act accomplished once for all tat the beginning of all things (Gen 2:1), but must take these words also as referring to the upholding of the world as a work of the continuously creative providence of