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 the spirit of grace (Zec 12:10), is the evil spirit which culminates in Satan, and works in the false prophets as a lying spirit (1Ki 22:21-23; Rev 16:13-14). The complete extermination of this unclean spirit is depicted thus in Zec 13:3-6, that not only will Israel no longer tolerate any prophet in the midst of it (Zec 13:3), but even the prophets themselves will be ashamed of their calling (Zec 13:4-6). The first case is to be explained from the law in Deu 13:6-11 and Deu 18:20, according to which a prophet who leads astray to idolatry, and one who prophesies in his own name or in the name of false gods, are to be put to death. This commandment will be carried out by the parents upon any one who shall prophesy in the future. They will pronounce him worthy of death as speaking lies, and inflict the punishment of death upon him (dâqar, used for putting to death, as in c. Zec 12:10). This case, that a man is regarded as a false prophet and punished in consequence, simply because he prophesies, rests upon the assumption that at that time there will be no more prophets, and that God will not raise them up or send them any more. This assumption agrees both with the promise, that when God concludes a new covenant with His people and forgives their sins, no one will teach another any more to know the Lord, but all, both great and small, will know Him, and all will be taught of God (Jer 31:33-34; Isa 54:13); and also with the teaching of the Scriptures, that the Old Testament prophecy reached to John the Baptist, and attained its completion and its end in Christ (Mat 11:13; Luk 16:16, cf. Mat 5:17). At that time will those who have had to do with false prophecy no longer pretend to be prophets, or assume the appearance of prophets, or put on the hairy garment of the ancient prophets, of Elias for example, but rather give themselves out as farm-servants, and declare that the marks of wound inflicted upon themselves when prophesying in the worship of heathen gods are the scars of wounds which they have received (Zec 13:4-6). בּושׁ מן, to be ashamed on account of (cf. Isa 1:29), not to desist with shame. The form הנּבאתו in Zec 13:4 instead of הנּבאו (Zec 13:3) may be explained from the fact that the verbs לא and לה frequently borrow forms from one another (Ges. §75, Anm. 20-22). On אדּרת שׂער, see at 2Ki 1:8. למען כּחשׁ, to lie, i.e., to give themselves the appearance of