2 Corinthians 7:9

7:9 Now I rejoice, not because you were made sad, ¹  but because you were made sad to the point of repentance. For you were made sad as God intended, ²  so that you were not harmed ³  in any way by us.

Isaiah 66:2

66:2 My hand made them; ⁴ 

that is how they came to be,” ⁵  says the Lord.

I show special favor ⁶  to the humble and contrite,

who respect what I have to say. ⁷ 

Zechariah 12:10-14

12:10 “I will pour out on the kingship ⁸  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ⁹  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. ¹⁰  12:11 On that day the lamentation in Jerusalem will be as great as the lamentation at Hadad-Rimmon ¹¹  in the plain of Megiddo. ¹²  12:12 The land will mourn, clan by clan – the clan of the royal household of David by itself and their wives by themselves; the clan of the family of Nathan ¹³  by itself and their wives by themselves; 12:13 the clan of the descendants of Levi by itself and their wives by themselves; and the clan of the Shimeites ¹⁴  by itself and their wives by themselves – 12:14 all the clans that remain, each separately with their wives.”

Zechariah 12:1

The Repentance of Judah

12:1 The revelation of the word of the Lord concerning Israel: The Lord – he who stretches out the heavens and lays the foundations of the earth, who forms the human spirit within a person ¹⁵  – says,

Colossians 1:2

1:2 to the saints, the faithful ¹⁶  brothers and sisters ¹⁷  in Christ, at Colossae. Grace and peace to you ¹⁸  from God our Father! ¹⁹ 

[7:9]  ¹ tn Grk “were grieved” (so also twice later in the verse).

[7:9]  ² tn Grk “corresponding to God,” that is, corresponding to God’s will (κατὰ θεόν, kata qeon). The same phrase occurs in vv. 10 and 11.

[7:9]  ³ tn Grk “so that you did not suffer loss.”

[66:2]  ⁴ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ⁵ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ⁶ tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ⁷ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[12:10]  ⁸ tn Or “dynasty”; Heb “house.”

[12:10]  ⁹ 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 mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  ¹⁰ 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).

[12:11]  ¹¹ tn “Hadad-Rimmon” is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar (a subjective genitive) allows, and the problem of comparing Israel’s grief at God’s “wounding” with pagan mourning seems to demand, that this be viewed as a place name, perhaps where Judah lamented the death of good king Josiah (cf. 2 Chr 35:25). However, some translations render this as “for” (NRSV, NCV, TEV, CEV), suggesting a person, while others translate as “of” (KJV, NAB, NASB, NIV, NLT) which is ambiguous.

[12:11]  ¹² map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

[12:12]  ¹³ sn By the time of Zechariah the line of descent from David had already been transferred from the Solomon branch to the Nathan branch (the clan of the family of Nathan). Nathan was a son of David (2 Sam 5:14) through whom Jesus eventually came (Luke 3:23-31). Matthew traces Jesus’ ancestry back through Solomon (Matt 1:6-16) but apparently this is to tie Joseph into the Davidic (and thus messianic) line. The “official” descent of Jesus may be viewed as passing through Solomon whereas the “physical” descent came through Nathan.

[12:13]  ¹⁴ sn The Shimeites were Levites (Exod 6:16-17; Num 3:17-18) who presumably were prominent in the postexilic era. Just as David and Nathan represented the political leadership of the community, so Levi and Shimei represented the religious leadership. All will lament the piercing of the Messiah.

[12:1]  ¹⁵ tn Heb “who forms the spirit of man within him” (so NIV).

[1:2]  ¹⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁸ tn Or “Grace to you and peace.”

[1:2]  ¹⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.