THE SIEGES OF JERUSALEM

Appendix 53: 27 in the past; The 28th is coming in the near future.

The first occurrence of the name “Jerusalem”, as a city1, is in Judges 1:8 and confirms the fact that the first occurrence contains an epitome of its subsequent history.

Judges 1:8 Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire.

Jerusalem. The first occurrence is in Joshua 10:1, in connection with Adoni-zedek’s fear of its being “utterly destroyed” like Ai. Here in verse 8, we have a picture of its future history in miniature. The Tel-el-Amarna tablets contain a long correspondence with Egypt about 1400 B.C.

The history of the city has been a record of its sieges. No fewer than twenty-seven go to complete the list. This number is striking in the light of Appendix No 10 The Spiritual Significance of Numbers; being composed of 3 X 9, the factors being those of Divine completeness (3), and judgement (9) respectively (= 33)

A cycle of ordinal completeness is marked by the 10th and 20th (2 X10) sieges. These were the two characterised by the destruction of the Temple by fire, which is in accord with the number 10, being that of ordinal perfection. (See Ap 10). Both also were foretold: the former by Jeremiah and Ezekiel; the latter by Our Lord.

Seven is the number of spiritual perfection, and it is worthy of note that the 7th, 14th, (2 X 7), and 21st (3 X 7) sieges were each the subject of Divine prophecy. Further, a 28th (4 X 7) siege, yet future, is foretold in Zechariah 14 (2X7).

While 14 (2X7) of the sieges are recorded in Holy Scripture, 13 are recorded in profane history. (profane = to treat (something sacred) with abuse, irreverence, or contempt: desecrate).

The following is a complete list of the sieges:

1.      By the tribe of Judah against the Jebusites, about 1443 B.C. This was some 700 years before Rome was founded. It was only partial, for in David’s reign we still find the Jebusites occupying the citadel (the future Zion). The solemn words in Judges 1:8 (above) describing this first siege vividly portray the after history of the city. [The Jebusites were a Canaanite tribe who inhabited and built Jerusalem prior to its conquest by King David.]

2.      By David against the Jebusites (2 Samuel 5:6—10; 1 Chronicles 11:4—7), about 960 B.C.

3.      By Shishak king of Egypt, against Rehoboam (1 Kings 14:25—26. 2 Chronicles 12: 2—12), about 875 B.C. To this siege, there was only a feeble resistance; and the Temple was plundered.

4.      By the Philistines, Arabians, and Ethiopians, against Jehoram (2 Chronicles 21:16—17), about 794 B.C. During this siege, the royal palace was sacked, and the Temple was once again plundered.

5.      By Jehoash king of Israel, against Amaziah king of Judah 2 Kings 14:13—14), about 739 B.C. The wall was partially broken down, and the city and Temple pillaged.

6.      By Rezin king of Syria, and Pekah king of Israel, against Ahaz (2 Chronicles 28), about 630 B.C. The city held out, but Ahaz sought the aid of Tiglath-Pileser king of Assyria, for whom he stripped the Temple.

7.      By Sennacherib king of Assyria, against Hezekiah (2 Kings 24:10—16), about 603 B.C. In this case, the siege was raised by a Divine interposition as foretold by Isaiah the prophet.

8.      By Nebuchadnezzar king of Babylon, against Jehoiakim (2 Chronicles 36:6—7), about 496 B.C. when the Temple was partly pillaged.

9.      By Nebuchadnezzar again, against Jehoiakim (2 Chronicles 36:10), about 489 B.C. When the pillage of the Temple was carried further, and 10,000 people carried away

10.  By Nebuchadnezzar, against Zedekiah (2 Chronicles 36:17—20), 478—477 B.C. In this case, the Temple was burnt with fire, and the city lay desolate for fifty years.

11.  By Ptolemy Sōtēr, king of Egypt, against the Jews, 320 B.C. More than 100,000 captives were taken to Egypt; (into servitude).

12.  By Antiochus the Great, about 203 B.C.

13.  By Scopus, a general of Alexander, about 199 B.C. who left a garrison.

14.  By Antiochus IV, surname Epiphanes, 168 B.C. This was the worst siege since the 10th . The whole city was pillaged; 10,000 captives taken; the walls destroyed; the altar defiled;  ancient manuscripts perished; the finest buildings were burned; and the Jews were forbidden to worship there. Foretold by Daniel 11.

15.  By Antiochus V, surnamed Eupator,  against Judas Maccabæus, about 162 B.C. This time honourable terms were made, and certain privileges were secured.

16.  By Antiochus VII, surnamed Sidetes king of Syria , against John Hyrcanus, about 135 B.C.

17.  By Hyrcanus (son of Alex Jannæus) and the priest Aristobulos. The siege was raised by Scaurus, one of Pompey’s lieutenants, about 65 B.C.

18.  By Pompey against Aristobulos, about 63 B.C. The machines were moved on the Sabbath, when the Jews made no resistance. Only then was it thus reduced; 12,000 Jews were slain. [Antigonus, son of Aristobulos, with a Parthian army, took the city in 40 B.C.;  but there was no siege, the city was taken by a sudden surprise.] (The Parthian Empire, (247 BC – 224 AD), also known as the Arsacid Empire, was a major Iranian political and cultural power in ancient Iran.)

19.  By Herod with a Roman, army besieged the city in 39 B.C. for five months.

20.  By Titus, A.D. 69 (See Ap 50 Chart 61 VI). The second Temple (Herod’s) was burnt, and for fifty years, the  city disappeared from history, as after the 10th siege (Jeremiah 20:5).

21.  The Romans had again to besiege the city in A.D. 135 against the false Messiah, Bar-Cochebas, who had acquired possession of the ruins. The city was obliterated, and renamed Ælia Capitolina, and a temple was erected to Jupiter. For 200 years, the city passed out of history, no Jews being permitted to approach it. This siege was foretold in Luke !9:43—44; 21: 20—24. (Simon bar Kokhba (died CE 135) was the Jewish leader of what is known as the Bar Kokhba revolt against the Roman Empire in 132 CE).

22.  After 400 years of so-called Christian colonisation, Chosroes the Persian (about A.D.559) swept through the country; thousands were massacred, and the Church of the Holy Sepulchre was destroyed. The Emperor Heraclius afterwards defeated him, and restored the city and church.

23.  The Caliph Omar, in A.D. 636-7, besieged the city against Heraclius. It was followed by capitulation on favourable terms, and the city passed into the hands of the Turks, in whose hands it remains to the present day.

24.  Afdal, the Vizier of the Caliph of Egypt, besieged the two rival factions of Moslems, and pillaged the city in 1098.

25.  In 1009 it was besieged by the army of the first Crusade.

26.  In 1187 it was besieged by Saladin for seven weeks.

27.  The wild Kharezmian Tartar hordes, in 1244, captured and plundered the city, slaughtering the monks and priests.

 

There will be a 28th according to Zechariah 14, which will be raised by Messiah, even as the 7th was by Jehovah. http://www.godsplan.org.uk/stormcoming.htm

 

Zechariah 14 :1—22 (R, p. 1293). THE THREATENING. AGAINST  ENEMIES. THE LORD’S DAY.

 

R  B | 1. Jehovah’s Day. Coming.

         C | 2. Nations gathered.

     B | 3—11. Jehovah’s day. Going forth.

         C | 12—21. Nations smitten.

 

Zechariah 14 :1 Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee..

the day of the LORD. See note on: -

Isa 2:11-12

11. lofty = proud. Note the Fig Synonymia (Ap 6) to impress us with the far-reaching object and effect of Jehovah’s dealings in “the day of the LORD”, recorded in Isa 2:11—17. Hebrew gābah. Same word as “high   (Isa 2:15), and “loftiness” (Isa 2:17).

man. Hebrew ‘ādhām Appendix 14:I. Humbled = lowered. Hebrew shāphal. Same word as “brought low” (Isa 2:12)  & “made low” (Isa 2: 17). Hebrew = each shall be &c.

12. the day of the LORD. Thus the expression is stamped with the number “four  (see Ap 10) for “the day of the LORD” is the day when everything done will be to abase man and exalt Jehovah.  (For) now it is “man’s day” (1 Cor 4:3, see note), when man exalts himself, and bows God out of the world He has Created.

Isa 13:6 Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the ALMIGHTY.

The day. Put by Fig  Metonomy (of subject) Ap 6, for the events (or judgements which shall take place in it).

Zechariah 14 :2 For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the People shall not be cut off from the city.

I will gather, &c. Referring to the yet future and final siege of Jerusalem (See Ap 53 above).

battle = war.

Zechariah 14 : 3 Then shall 1the LORD go forth, and fight against those nations, as when He fought in the day of battle.

fought. Compare Joshua 10:14.

battle = close conflict.

Zechariah 14 : 4 And His feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shale cleave in the midst thereof  toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.

upon the mount of Olives. This precludes the possibility of any reference to what is past. No amount of “poetical imagery” can rob this plain statement of the yet future literal interpretation of this prophecy.

valley. Between the northern and southern half of Olivet. (See Ap 88, page 127)

Zechariah 14 : 5 And ye shall flee to the 4valley of the mountains; for the valley of the mountains shall reach  unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with Thee.

the mountains = My mountains. So called because of the physical change which HE will yet bring about, in the two new mounts formed out of the one.

Azal. Anew place, yet to have this name, at one extremity of the valley.

The earthquake. referred to in Amos1.

saints = holy ones: i.e. angels; as in Job 5:1 KJV, &c.

Thee. Some codices read “Him”. This takes us on to the Second Advent. No “flight to Pelia” can be accepted as a fulfilment in any sense.

Zechariah 14 : 6 And it shall come to pass in that day, that the light shall not be clear, or dark:

Zechariah 14 : 7 But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light.

One day = One [continuous] day, or one day by itself, unique. Compare Psalm 118:24 This is the day which the LORD hath made;

                                                                                                                                            We will rejoice and be glad in it.

Zechariah 14 : 8 And it shall be in that day, that living waters shall go out from Jerusalem; half of them towards the former sea, and half of them towards the hinder sea: in summer and winter shall it be.

Living waters = fresh, running, or perennial waters. These are the waters of Ezekiel 47.

former = eastern: i.e. The Dead Sea.

hinder = western: i.e. The Mediterranean Sea.

Summer. not dried up by heat.

Winter. Not congealed by frost.

Zechariah 14 9 And the 1LORD shall be King over all the earth: in that day shall there be one LORD, and His name one.

King over all the earth. Cp Zech 4:14; 6:5. Rev 11:15.

one. Hebrew ’ehād. See note on Deuteronomy 6:4 a compound unity (Lat unus), one made up of others: Gen 1:5, one of seven. In Hebrew. shemea yisrāēl yehōvā echād = “Hear O  Israel, Jehovah (the Self and ever existing One), our Elohim is one Jehovah”. It is not yāhīd, which is (Latin) unicus, unique—a single, or only one. Hebrew. of all other words  for “one “ is ’echād.

Zechariah 14 10 All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king’s winepresses.

a = the Geba. Now Jeb’a, six miles north of Jerusalem.

Rimmon. Now Khan umm er Rŭmāmīn (Neh 11:29).

inhabited = be inhabited.

Benjamin’s gate. See Jer 20:2; 37:13;38:6.

corner gate. Cp 2 Chronicles 26:9.

tower. Jeremiah 31:38. Ap 59 THE TWELVE GATES OF JERUSALEM (Nehemiah, chapters 3 & 12).1

1.       The Valley Gate (2:13; 3:13). Cp 2 Chron 26:9.

2.       The Gate of the Fountain (2:14; 3:15; 12:37), on Opher at the Gihon spring (that is mentioned in 2 Kings 25:4. Jer 39:4).

3.       The Sheep Gate (3:1; 12:39). North of the Temple.

4.       The Fish Gate (3:6; 12:39) Cp 2 Chron 33:14. Zeph 1:10.

5.       The Old Gate (3:6; 12:39) Cp 2 Chron33:14, and 2 Kings 22:14, “college”. Called also the “First gate” (Zech 14:10).

6.       The Dung Gate (2:14; 3:14; 12:31). Probably the same as Harsith Gate (Jer19:2); sometimes rendered as the Gate of Potsherds, from heres, a potter’s vessel. Leading to Hinnom. N.B. Better = Pottery Gate.

7.       The Water Gate (3:25—26).

8.       The Horse Gate (3:28). Cp 2 Kings 11:16. 2 Chron 23:15. Jer 31:40. Southeast of the Temple and close to the city and house of David.

9.       The East Gate (3:29) East of the Temple, and connected with it.

10.    The Gate of Miphkad (3:31) Probably north-east of Temple. (= The Registry gate).

11.    The Gate of Ephraim (8:16; 12:39).Cp 2 Chron 25:23.

12.    The Prison Gate (12:39), or Gate of the Guard (2 Kings 116, 19).

 

1In Nehemiah 3. the first sixteen verses refer to Jerusalem, and the latter sixteen verses to Zion (or the city of David), south of Moriah. A study of these, and a comparison with chart 70 http://www.godsplan.org.uk/lo-ammiperiod70.htm will explain most of the difficulties connected with the topography of the city. See also the plan of Zion, and Solomon’s buildings.

Ap 68.II THE JEBUSITE WATER SUPPLY.

The rock-hewn conduit from Gihon (or the Virgin’s fount) is shown with remarkable accuracy on the Ordinance Survey maps. If, as it is confidently asserted, Gihon (or the wellspring, or Fount of the Virgin) is the only spring in the immediate vicinity of Jerusalem, then Melchizadek, King of Salem, and later, the Jebusites, would be in possession of the only unfailing water supply of the district. That the Jebusites had access to this well or spring from within their wall and fortress is clear: but, in the end, it proved their undoing, for David’s men obtained possession of Jebus by means of the tzinnōr

(A.V. “gutter”), i.e. the channel and shaft leading from the well into their citadel. (See also the Section on page 1021). This section, by Sir Charles Warren’s kind permission, is presented West to East (and facing North), It must be understood that the opening to the canal running South is thus shown by its accommodation.

The spring is intermittent, overflowing periodically, thus pointing to the existence of either a natural chasm or reservoir, or a made reservoir, whose site is at present unknown. Possibly, it is under Mount Moriah itself. Tradition has much to say as to a deep well with an unfailing water supply beneath the Temple area. (Cp also Ps 46:4)1 The Hebrew word nāchar is used of a constant flow of water in contrast with nāhal, which means a wady or summer stream dependent on rains. 

 The fortress or citadel of Zion was immediately above this wellspring, and its defenders could thus command their water supply from within, and also the security of the source without.

Before the time of Hezekiah, “the city of David” was dependent upon this source for its water-supply in times of danger threatened from without, in the same manner that the Jebusites were, viz. they descended from Ophel by means of rock-hewn passages, with steps and slopes (still in existence) till they reached the top of WARREN’S Shaft (see Section of David’s tzinnōr or gutter, page 102), and by means of buckets drew their water from the unfailing well-spring some 40 – 50 feet below. At the top of this shaft is still to be seen the iron ring employed for this purpose.

rejoice in Rezin. This is not a “wrong reading of the Hebrew text”, but it refers to the trust reposed in the king of Syria instead of Jehovah (Isa 7:9) they despised God’s covenant with Zion (symbolised by its secret stream), and preferred the help of the heathen; therefore the Assyrian floods should overwhelm them. (Cp the same contrast in Psalms 46: 3—4); this applied especially to Israel: and the judgement overtook Israel first.

(See 2 Kings 17:6—41. Israel Removed).

Zechariah 14 11 And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.

destruction. Cp Mal 4:6, i.e. (Anathema: was originally used as a term for exile from the church, but evolved to mean, "either set apart, banished or denounced").

shall be, &c. = shall abide in security. Ref to Lev 26:5.

Cp Jer 23:6..

Ap 92 REFERENCES TO THE PENTATEUCH IN THE PROPHETS.

It is alleged by modern critics that, while Deuteronomy was the work of some anonymous writer in the reigns of Josiah and Mannasseh, the ritual portions of Exodus, Leviticus, and Numbers were the work of Ezra and the priests in Babylon. Thus, practically, the greater part of the Pentateuch is assumed to be post exile, and therefore not written by Moses; and this in spite of the fact that the claims of the whole Bible necessitate the Mosaic authorship [Mosaic of Moses]

 On the other hand, it is admitted by the same modern critics that the prophets lived and wrote in the names of those kings with whose reigns they are respectively associated. But the Pentateuch is full of technical terms and legal phraseology; and has its own peculiar vocabulary. The constant reference to these by all the prophets proves conclusively that the Pentateuch as a whole must have had a prior existence; and must have been well known by the prophets, and understood by those who heard the prophetic utterances and read the prophetic writings.

Throughout all the books of the prophets, such references to the Pentateuch have been noted in the margin of The Companion Bible with the brief indication “Ref to Pentateuch”, followed by the passages referred to. It is not claimed that none have been overlooked: so that the number will be greater rather than less.

It would occupy too much space here to give the table, which had been prepared. Any reader can collect the whole from the notes, and arrange them in the order of the chapters and verses of the Pentateuchal books.

An examination of these references will show that altogether 1,531 have been noted, and are distributed as follows: Genesis is referred to 149 times; Exodus 312; Leviticus 285; Numbers 168; while Deuteronomy is referred to617 times.

THUS DEUTERONOMY, of which the modern critics have made the greatest havoc, is referred to more often than any of the other four books: 468 times more often than Genesis; 305 times more often than Exodus; 332 times more often than Leviticus; and 449 times more often than Numbers. That is to say, more often than any two of the other books put together.

 It is also remarkable that the references to technical, legal, and ritual terms are more numerous than those relating to historical events.  The latter would necessarily be better known and remembered; but the former could not have been thus referred to unless the ritual itself (which is less easily remembered)

had existed in writing, and thus been generally known and understood. It is evident that it would have been perfectly useless for the prophets to write and quote aught but what was well known, or could be easily referred to and verified.

Regard must also be had  to the fact that the Canonical order of the prophetic books is not the same as their chronological order; for Malachi (the latest prophet) refers (Mal1:2) to an earlier passage of Deuteronomy (Deut 7:8) than Isaiah (one of the earliest prophets), who refers, in Isa 1:2, to a later passage (Deut 32:1).  

 

14. 12—21 (NATIONS SMITTEN) (Alternation)

 

Zechariah 14 12 And this shall be the plague wherewith 1the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongues shall consume away in their mouth.

And this shall be, &c. The subject now returns to the smiting of the nations. See the Structures, above).

Smiting: (to strike or hit hard, with or as with the hand, a stick, or other weapon.)

Zechariah 14 13 And it shall come to pass in that day, that a great tumult from 1the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.

tumult = panic. Hebrew ’īsh.

Ap 14.II. 2. ’īsh, has regard to sex, a male. (Latin vir).

Zechariah 14 14 And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.

heathen = nations.

Zechariah 14 15 And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague.

tents = camps.

Zechariah 14 16 And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to rear to worship the King, the LORD of hosts, and to keep the feast of tabernacles.

the KING. As in verse 9. Jehovah will then be the universal Sovereign.

the LORD of hosts. Hebrew Jehovah ZeBĀ’ŌTH. Ap 4.II http://www.godsplan.org.uk/titles.htm

Zechariah 14 17 And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship 16the King, the LORD of hosts, even upon them shall be no rain.

rain = the [periodic]rain.

Zechariah 14 18 And if the family of Egypt go not up, and come not, that have no 17rain; there shall be the plague, wherewith 1the LORD will smite the heathen that come not up to keep the feast of tabernacles.

that have no rain. This verse read with verse 17 above makes no sense. Modern critics (with R.V. margin) at once say, “the text is probably corrupt”. But the Ellipsis (the omission from a sentence or other construction of one or more words that would complete or clarify the construction ...) must be supplied by repeating the words from the end of verse 17. thus …“even upon them [that] have no rain, upon them shall be the plague”[as aforesaid in verse 12].  Egypt has no rain; hence this Elliptical expression.

Ref to Pentateuch Deut 11:10 The land you are entering to take over is not like the land of Egypt, from which you have come, where you planted your seed and irrigated it by foot as in a vegetable garden.

Ap 92 REFERENCES TO THE PENTATEUCH IN THE PROPHETS.

It is alleged by modern critics that, while Deuteronomy was the work of some anonymous writer in the reigns of Josiah and Mannasseh, the ritual portions of Exodus, Leviticus, and Numbers were the work of Ezra and the priests in Babylon. Thus, practically, the greater part of the Pentateuch is assumed to be post exile, and therefore not written by Moses; and this in spite of the fact that the claims of the whole Bible necessitate the Mosaic authorship [Mosaic of Moses]

 On the other hand, it is admitted by the same modern critics that the prophets lived and wrote in the names of those kings with whose reigns they are respectively associated. But the Pentateuch is full of technical terms and legal phraseology; and has its own peculiar vocabulary. The constant reference to these by all the prophets proves conclusively that the Pentateuch as a whole must have had a prior existence; and must have been well known by the prophets, and understood by those who heard the prophetic utterances and read the prophetic writings.

Throughout all the books of the prophets, such references to the Pentateuch have been noted in the margin of The Companion Bible with the brief indication “Ref to Pentateuch”, followed by the passages referred to. It is not claimed that none have been overlooked: so that the number will be greater rather than less.

It would occupy too much space here to give the table, which had been prepared. Any reader can collect the whole from the notes, and arrange them in the order of the chapters and verses of the Pentateuchal books.

An examination of these references will show that altogether 1,531 have been noted, and are distributed as follows: Genesis is referred to 149 times; Exodus 312; Leviticus 285; Numbers 168; while Deuteronomy is referred to617 times.

THUS DEUTERONOMY, of which the modern critics have made the greatest havoc, is referred to more often than any of the other four books: 468 times more often than Genesis; 305 times more often than Exodus; 332 times more often than Leviticus; and 449 times more often than Numbers. That is to say, more often than any two of the other books put together.

 It is also remarkable that the references to technical, legal, and ritual terms are more numerous than those relating to historical events.  The latter would necessarily be better known and remembered; but the former could not have been thus referred to unless the ritual itself (which is less easily remembered)

had existed in writing, and thus been generally known and understood. It is evident that it would have been perfectly useless for the prophets to write and quote aught but what was well known, or could be easily referred to and verified.

Regard must also be had  to the fact that the Canonical order of the prophetic books is not the same as their chronological order; for Malachi (the latest prophet) refers (Mal1:2) to an earlier passage of Deuteronomy (Deut 7:8) than Isaiah (one of the earliest prophets), who refers, in Isa 1:2, to a later passage (Deut 32:1).  

Zechariah 14 19 This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of Tabernacles.

punishment. Hebrew Ap 44 i: chātā, to sin; to miss the mark (as in Judges 20:16). Also of the feet, to stumble and fall. (Prov 19:2). Hence, morally, a coming short, blameworthiness—not necessarily wilful. An act of thought, word, or deed, not a condition. Usually (but by no means always) rendered sin, and other words also so rendered. Put by Fig Metonomy (of Cause), Ap 6, for the punishment brought down by it.

Zechariah 14 20 In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD’s house shall be like the bowls before the altar.

be upon = be [inscribed] upon.

Ap 48. The use of large capital letters for certain words and phrases originated with the A.V. None of the previous or “former translations” have them.

The revisers abandoned this practice, but have not been consistent in the plan they substituted for it. In most of the cases, they have used small capital letters instead of the large capitals. However, in three cases (Jer 23:6. Zech 3:8; 6:12) they have used ordinary roman type.

The use of large capitals by the translators or the A.V. is destitute of any authority, and merely indicates the importance, which they attached to such words and phrases thus indicated. For those with The Companion Bible see Ap 48 for more.

Zechariah 14 21 Yea, every pot in Jerusalem and in Judah shall be 20holiness unto 16the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts.

Seethe = to boil. Ref to Pent (Lev 6:28). See Ap 92 above. Cp 1 Sam 2:13.

Canaanite. This is the word which, divided into two in Zech 11:7,11, is rendered [translated] “the poor of the flock” However; as one word it meant merchant, or trafficker; but it is also used as typical of what is unclean.

Compare Zephaniah 1:11 Wail, you inhabitants of Maktesh, for all the merchant people are cut down; all they that trade with silver are cut off.

Matthew 21:12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew that tables of the moneychangers, and the seats of them that sold doves.