Zechariah 12:7 kjv
The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah.
Zechariah 12:7 nkjv
"The LORD will save the tents of Judah first, so that the glory of the house of David and the glory of the inhabitants of Jerusalem shall not become greater than that of Judah.
Zechariah 12:7 niv
"The LORD will save the dwellings of Judah first, so that the honor of the house of David and of Jerusalem's inhabitants may not be greater than that of Judah.
Zechariah 12:7 esv
"And the LORD will give salvation to the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem may not surpass that of Judah.
Zechariah 12:7 nlt
"The LORD will give victory to the rest of Judah first, before Jerusalem, so that the people of Jerusalem and the royal line of David will not have greater honor than the rest of Judah.
Zechariah 12 7 Cross References
| Verse | Text | Reference |
|---|---|---|
| Ps 113:7-8 | He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes, with the princes of his people. | God exalts the humble and less prominent. |
| Prov 3:34 | Towards the scorners he is scornful, but to the humble he gives grace. | God resists the proud and favors the humble. |
| Isa 57:15 | For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: "I dwell in the high and holy place, With him who has a contrite and humble spirit..." | God's presence is with the humble and contrite in spirit. |
| Matt 19:30 | But many who are first will be last, and the last first. | Jesus' teaching on the reversal of human expectations. |
| Luke 1:52-53 | He has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty. | Mary's Magnificat celebrating God's reversal of human status. |
| Luke 14:11 | For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. | Jesus' principle of humility and divine exaltation. |
| James 2:5 | Listen, my beloved brothers: Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom...? | God's preference for the spiritually rich, often found among the outwardly poor. |
| 1 Pet 5:5 | ...God opposes the proud but gives grace to the humble. | Explicit New Testament reaffirmation of God's stance against pride. |
| Ps 3:8 | Salvation belongs to the Lord; your blessing be on your people! | Affirmation that ultimate salvation comes from YHWH alone. |
| Isa 45:22 | "Turn to me and be saved, all the ends of the earth! For I am God, and there is no other." | God as the sole source of salvation. |
| Jer 3:23 | Truly in vain is salvation hoped for from the hills, and from the multitude of mountains; Truly in the Lord our God is the salvation of Israel. | Reiterates that salvation for Israel is found only in YHWH. |
| Hos 13:4 | ...You know no God but me, and besides me there is no savior. | God is the only deliverer. |
| Acts 4:12 | And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved." | New Testament confession of Christ as the only way of salvation. |
| 1 Sam 2:7-8 | The Lord makes poor and makes rich; He brings low and lifts up... For the pillars of the earth are the Lord's... | Hannah's song reflecting God's sovereign power over human status. |
| Zech 13:1 | "On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem for cleansing and to wash away sin and uncleanness." | Subsequent promise of cleansing, implying continued care for all parts. |
| Zech 10:6 | "I will strengthen the house of Judah, and I will save the house of Joseph... and they shall be as though I had not rejected them..." | Future strengthening and saving of the entire nation, not just specific parts. |
| Deut 1:17 | You shall not show partiality in judgment... for the judgment is God's. | God's attribute of impartiality in justice. |
| 2 Chron 19:7 | ...let the fear of the Lord be upon you. For there is no injustice with the Lord our God, no partiality, or taking bribes." | Explicit statement against partiality by God in judgment. |
| Ezek 16:49 | Behold, this was the iniquity of your sister Sodom: she and her daughters had pride, fullness of food, and abundance of idleness... Nor did she strengthen the hand of the poor and needy. | Highlights the potential for pride, often associated with material abundance and neglect of the needy. |
| Matt 23:37-39 | "O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together..." | Jesus' lament over Jerusalem's rejection and hardness of heart, often linked to pride. |
| Rev 22:16 | "I, Jesus, have sent My angel to testify to you these things for the churches. I am the Root and the Offspring of David..." | Reinforces the significance of the House of David, but its glory is ultimately Christ's. |
| Rom 10:12 | For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. | God's impartiality in salvation extends to all people groups in the NT. |
Zechariah 12 verses
Zechariah 12 7 Meaning
The Lord, Yahweh Himself, will initiate salvation and deliverance for the vulnerable, less prominent, or rural people living in the countryside of Judah. This rescue will occur before the deliverance of the more renowned "house of David" (the royal leadership) and the powerful "inhabitants of Jerusalem" (the capital city's residents). This strategic and deliberate act by God ensures that no specific group within His people claims excessive glory or prestige above the rest of Judah, ultimately ensuring that all credit for salvation redounds solely to Him and fosters unity among the saved.
Zechariah 12 7 Context
Zechariah 12:7 appears within the broader prophetic section of Zechariah 9-14, often referred to as "Second Zechariah" due to its distinct eschatological and future-oriented themes. Chapter 12 specifically introduces the dramatic future siege of Jerusalem, where all nations gather against the city. However, YHWH pledges miraculous intervention, making Jerusalem an "immovable stone" for its attackers (v. 3) and transforming the otherwise vulnerable inhabitants into "a flaming torch among sheaves" (v. 6), enabling them to destroy their foes. Within this context of unprecedented divine protection and victory, verse 7 clarifies how this salvation will be unfolded among God's people. It acknowledges a potential social and political hierarchy present in post-exilic Judah, where the central authority of the "house of David" and the metropolitan prestige of "inhabitants of Jerusalem" could overshadow the scattered, often humbler populace residing in the "tents of Judah" across the land. The verse explicitly counteracts any such pretense, ensuring that the divine blessing and victory foster unity and humble gratitude rather than exacerbating pride or division among those saved.
Zechariah 12 7 Word analysis
- The Lord (יְהוָה, Yahweh): Refers to the personal, covenant-keeping God of Israel. The use of this holy name underscores that this salvation is solely by divine authority and power, emphasizing His faithfulness and sovereignty in initiating the deliverance.
- will save (יוֹשִׁיעַ, yoshi'a): From the root יָשַׁע (yasha'), meaning "to deliver, rescue, bring help, liberate." It signifies a complete and decisive act of divine intervention, characteristic of God's redemptive work.
- the tents (אָהֳלֵי, oholei): Literally "dwellings" or "habitations," but particularly referring to portable, temporary structures like tents. Symbolically, it denotes the more vulnerable, rural, and less-fortified population of Judah—those outside the secure walls of Jerusalem. It highlights the humbler or marginalized elements of the people.
- of Judah (יְהוּדָה, Yehudah): Represents the broader populace of the southern kingdom, encompassing all the people of the land, distinct from (though inclusive of) Jerusalem and the Davidic house in this specific contrast.
- first (בָּרִאשׁוֹנָה, barishonah): This crucial adverb denotes priority, either in sequence or importance. It signals a deliberate divine reversal of typical human expectations or hierarchies, ensuring the less prominent receive salvation before the more exalted.
- that the glory (לְמַעַן לֹא־תִגְדַּל תִּפְאֶרֶת, lema'an lo'-tigdal tif'eret): This phrase translates as "in order that...not be too great the glory/splendor/beauty." "Tif'eret" (תִפְאֶרֶת) refers to honor, majesty, or splendor. It expresses the divine purpose behind the "first" saving: to prevent excessive human pride.
- of the house of David (בֵּית דָּוִד, beit David): Denotes the royal lineage and political leadership, the monarchy. It signifies the ruling and influential elite within Judah, possessing significant honor and authority.
- and the glory of the inhabitants of Jerusalem (וְתִפְאֶרֶת יֹשְׁבֵי יְרוּשָׁלַיִם, v'tif'eret yoshvei Yerushalayim): Refers to the citizens of the capital city, often seen as the spiritual, cultural, and economic heart of the nation. These individuals often held greater prestige and perceived importance compared to the rural populace.
- may not be too great (לֹא־תִגְדַּל, lo'-tigdal): A negative command or purpose clause from גָּדַל (gadal), meaning "to be great" or "grow large." It explicitly states God’s intention to prevent these prominent groups from exalting themselves beyond due measure, effectively curbing human arrogance.
- above Judah (מִֽיהוּדָה, miy'hudah): Literally "from Judah," implying "more than," "exceeding," or "at the expense of" the rest of the people of Judah. It sets up a comparison and ensures no one segment becomes disproportionately elevated over the others.
- "The Lord will save the tents of Judah first": This grouping emphasizes divine initiative and priority. God chooses to begin His deliverance with the seemingly least significant, highlighting His concern for the marginalized and His wisdom in ensuring humility among all His people.
- "that the glory...may not be too great": This reveals God’s strategic intent. The sequence of salvation is divinely orchestrated to preempt pride and prevent any segment from taking undue credit for a deliverance that is entirely from the Lord.
- "the house of David and the inhabitants of Jerusalem": These phrases together represent the combined centers of political power, religious authority, and metropolitan prestige. They symbolize the "first" in human societal structure whose potential pride needs to be tempered.
- "above Judah": This contrast emphasizes the inclusive nature of God’s salvation and His commitment to unity. No internal hierarchy should elevate one part of the nation over the other in the sight of God or in receiving His grace.
Zechariah 12 7 Bonus section
The concept of saving the "tents of Judah first" extends beyond merely the rural population; some interpretations see it as encompassing the forces of Judah on the battlefield, those exposed and actively engaged in the conflict before the ultimate defense of Jerusalem itself. This would imply that God’s salvation is particularly focused on those who bear the immediate brunt of the struggle or are most in need, a divine preference for the vulnerable in the very throes of suffering. This initial, almost preventative, act of grace by the Lord is designed to inculcate humility and reliance upon God's sovereign power rather than human prowess or status. It aligns with broader biblical themes where God frequently works through the weak and in ways that challenge human expectations of power and privilege. The explicit mentioning of "glory" highlights the theological sensitivity around honor and where it should be directed. True glory for human beings is found in recognizing and reflecting God's glory, not in self-exaltation stemming from a gifted deliverance.
Zechariah 12 7 Commentary
Zechariah 12:7 reveals a fundamental aspect of God's character: His impartiality and His purposeful design to humble the proud. Amidst the grandeur of the Lord's future eschatological deliverance of Jerusalem, a key detail emerges: the more vulnerable "tents of Judah"—the rural dwellers, the common people—will be saved first. This divine sequence is not arbitrary; it's a deliberate act to prevent the powerful "house of David" and the prestigious "inhabitants of Jerusalem" from becoming unduly puffed up or claiming excessive glory from the victory. God orchestrates salvation to ensure that no human agency or status can boast. Instead, a collective, unified gratitude is directed toward Him alone, preventing internal division, humbling the exalted, and affirming the worth of every part of His covenant people, reflecting a principle of divine justice that reverses human pride and uplifts the meek.